[By Rabbi Yair Hoffman]
Hamlet first introduced the quandary regarding existence – To be or not to be? Now, more and more businesses are applying this question to the notion of using Matzoh products with liquids – To Bruk or not to Bruj. Should they avoid Gebrochts – Matzah with water – in their menu to accommodate the growing number of customers with this Minhag?
The question is not moot and has remarkably pertinent commercial business applications. More and more bakeries, food manufacturers, hotels, and take-out food places are changing over to potato starch rather than Matzoh meal as the main ingredient in their products. As a consequence, the bracha that needs to be recited on most cakes now is Shehakol – not Mezonos. For Yom Tov and Shabbos morning Kiddush this presents a real problem – How can one fulfill Kiddush BeMakom Seudah? The leniency of relying on drinking wine is not the ideal.
Some people are so strict in their observance of avoiding Gebrokts that not only do they not eat it, but they refuse to have it in their homes (See Shaivet haLevi 8:163 who dismisses this as too extreme).
And there are modern questions too. How about refrigerated and frozen Matzoh, for example? Rabbi Yoseph Greenwald z”l, the founder of the Pupa institutions in the United States in his Responsa (Vayan Yoseph OC #294) rules that there is no problem of gebrukts in regard to the liquid formed around refrigerated Matzoh, but there is a problem in the ice formed around Matzoh when it is frozen in the freezer.
In this article we shall attempt to trace some of the history and controversy surrounding Gebrokts.
The Talmud states explicitly (Psachim 39b), “Three things cannot become Chometz: A baked item that was soaked in water, a baked item that was cooked in water, etc.” The Rambam (Hilchos Chometz 5:5) and Shulchan Aruch (463:3) codify the matter clearly as well. The Mishna Vrurah in 458:4 also writes that halachically there is no problem whatsoever in regard to Matzah dipped in water.
HISTORY OF THE CUSTOM
The first mention that we find of the Minhag is in the Raavan’s commentary on the Gemorah in Psachim (39b). He writes that the custom evolved on account of misunderstanding. They saw that their father’s did not dip Matzoh in the soup. They assumed that the reason was because of a concern of it becoming Chometz. However, their real reason was so that the taste of Matzoh would remain in their mouths.
The Shaarei Teshuva (OC 460:10), however, gives a different reason for how the custom to avoid Gebrokts developed. He writes that the concern was because back then the Matzoh was made quite thickly. Nowadays, he writes, that we no longer make thick Matzos – there is no concern.
There were, however, a number of Poskim that were stringent on the matter. These Poskim recommended that people refrain from the consumption of Gebrokts. Their reasons can be divided into three major concerns.
Unmixed Flour
The first concern is based upon the idea that there is a possibility of the existence of flour that never got mixed in the dough. We know that when someone has an existing dough that is too liquid – it is forbidden to add flour to it (See Trumas haDeshen 124 cited in Shulchan Aruch 459:6). The Mogain Avrohom (463:4) rules that if one did this – it is forbidden b’dieved. The Machatzis HaShekel (458:1) writes that the concern of unmixed flour exists in all Matzoh doughs, and therefore a Baal Nefesh should avoid it completely.
Unknowledgeable People
The second reason why some Poskim were stringent is because of the concern that unlearned people will see that flour from Matzoh was added to the food, and think that one may do so with regular flour too. The Tur (OC 463) mentions this concern based upon the Gemorah in Psachim (40b), where Rav forbade the practice in the home of the Raish Galusa where there were numerous unlearned servants. The Taz (463:3) and the Chochmas Shlomo are both concerned for the opinion of the Tur – even in areas where there are no unlearned people.
Super Stringent
A third reason is found in the responsa of the GRaZ (#6) [Rabbi Zalman of Liady – the first Rabbi of Lubavitch]. The responsa deals with different definitions of the Rishonim for Kimcha DeAbishna – dried flour. The GRaZ writes that since the issue is Pesach we must be stringent according to all opinions and that there does appear to be a flour on top of our Matzos after they are baked. He writes that we should be stringent with this. This is different, however, than the flour that may not have been mixed inside the Matzoh dough mentioned earlier.
The overwhelming majority of people that are concerned for Gebrokts, however, are not stringent on the last day of Pesach which is only Derabanan (See Aishel Avrohom 463).
It should be noted, however, that the Vilna Gaon and the Chsam Sofer were not at all stringent in the area of Gebrokts. Indeed, they are both quoted as having said that one cannot fully observe Simchas Yom Tov without having dipped Matzah on Pesach (think kneidlach in the soup).
The main thoughts should be to follow one’s family Minhagim – which are the links and bonds that date back to Sinai. As far as adopting a new stringency is concerned, it is important to note two thoughts of the great Gedolim of this past generation. Rav Shlomo Zalman Auerbach zatzal said that one should only adopt a Chumrah if one understands the underlying reasons behind it. Rav Henoch Leibowitz zatzal once said that one should only adopt a Chumrah if it does not cause you to look down at other people even one iota. It would seem that both of these important pieces of advice should be observed before adopting any Chumrah.
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28 Responses
1. Note that it is a hidur not a humrah. If it was a humrah it would be like kitniyos and would apply even on the last day.
2. The older style “soft” matzas appear to be coming back in style, which support the reason behind not getting matza wet. Hopefully the new “trend” won’t get anywhere, but ads for “soft” matza are very noticable.
When Chazal were extremely careful not to make any differences between Yom Tov rishon and sheini, it makes no sense to eat gebrokts on the 8th day. That would be a clear demonstration that the last day is “only” a d’Rabbonon.
I am machmir to eat kneidlach at the seder. L’hotzie mi’libon….
I wonder if eating Gebrochts before pesach are you “yiotzey” this mitzvah or it has to be only on pesach?
They say the Gra’ah used to hang a Matzo Ball from his wndow to show it is a minhag shtus
I only use hand shmurah matzah & matzah meal the entire Pesach. Therefore, the gebrokts that I consume is hand shmurah, as taught by my Rabbi, HaRav Tvzi Aryeh Rosenfeld zt”l. I’m just wondering how many out there that do eat gebrokts on Pesach are machmir to use shmura gebrokts?
We go through such extremes in regard to toharas hamishpacha and when it comes to gebroktz I don’t understand why some people take it so lightly. Violating toharas hamishpacha
is chayav korais the same punishment for eating a mashshehu of chometz on pesach
Its only a minhag!
kaparus is a minhag as well.
Tzarbeh L’echaim to those chickens suffering in those crates for very long periods of time is horrible.
Chickens need to run around & have food available all the time. Anything else is torture!
Yanky55 and mayerfreund : No one claims that gebrochts is a “mitsvah”. It is a hiddur beloved by those who look at mitsvos not as rules we have to follow, but as opportunities show our love for Ha-Shem. It’s like getting to shul early to learn, and not paying attention during davenig – the mitsvah is simply to say a few tefillahs and that’s all. It’s like wearing a nice suit to a job interview or a date – the halacha is you need to show up being respectable, but some people like to do more than the minimum.
On the eighth day of Pesach, which
exists only outside Eretz Yisrael, Gebrokts Chumra doesn’t apply, many have the custom to try to eat matzah with as many liquids and wet foods as possible. The simple reason for this is that the celebration of the eighth day is of rabbinic origin.
But there is also a spiritual reason given for eating gebrokts on the eighth day:
The last day of Pesach is connected with the future redemption a time when no evil will befall us. We reflect this reality by going out of our way to eat gebrokts on this day, without fear that the matzah may become chametz. Talk by the Lubavitcher Rebbe, Acharon Shel Pesach 5744.
Alternatively, Pesach celebrates the Exodus, a time when we were (and are) spiritually immature. At this time, we need to be constantly on guard for the slightest bit of chametz (i.e., pride and ego), lest we be adversely affected. Fifty days after Pesach, and after the seven weeks of character refinement we undergo with the Omer counting, we have spiritually matured and are fully immunized against the harmful side effects of chametz. We are then ready as a nation to receive the Torah. Thus, on the holiday of Shavuot, one of the communal offerings brought in the Temple was specifically made of chametz.
On the last day of Pesach, we have already completed the first of the seven weeks of the counting of the Omer. We are not quite ready for chametz, but we are a bit more secure. For this reason we eat our matzah with liquid, without fear. Talk by the Lubavitcher Rebbe, Acharon Shel Pesach 5727.
http://m.chabad.org/holidays/passover/pesach_cdo/aid/265990/jewish/Gebrokts-Wetted-Matzah.htm
http://m.chabad.org/holidays/passover/pesach_cdo/aid/2854/jewish/A-Speck-of-Flour.htm
There’s no hiddur for a minhag shtus!
#6: We go to such extremes by taharas hamishpocha because the chachomim said to. It’s an issur derabbonon to hand your wife something when she’s a nidah, not some chumrah that some worry-wart made up. Gebrokts is a chumrah that people made up. In olam haboh you can ask the chachomim why they didn’t make up even more gezeiros about chometz than we have already (and we have plenty), but until then, that’s the reality.
The article is concerned about shehakol (non-gebrokts) for kiddush. While Rav Moshe was OK with that (he held kiddush bemakom se’udah is a chiyuv on the seuda, not on the kiddush), many are opposed, so why not just go home and make kiddush at your meal?
laizerwolf:
There is only a chiuv kareis for eating a KAZAYIS of chometz not a mashehu!
The Gra, The Chasam Sofer, Reb Chaim Ozer all condemned people avoiding gebrochts (in fact the Gra used to publicly make a show of eating it for his Kehilah).
if it is your minhag b/c you are of Chassidish ancestory then avoid it, otherwise do adopt a minhag so condemned by Gedolei Yisroel of the past
#8- When did I claim that it is a mitzvah?
Yes, some people like to do the minimum. Clearly, you are one of them.
akuperma; you are wrong, it is not a hidur, it is a minhag that was condemned as assur by many gedolei yisroel of the past (because they considered it narishkiet, and therefor adopting it was assur in their minds) like the Gra, Chassam Sofer, R’Elchanon Spektor, the Brisker Rav, R’ Chaim Ozer Grozensky, and more.
Mihag from a few regions that today are only practiced by chassidim, not a hiddur. Turst me those gedolim knew far more on the topic than you
If it were only a minhag how come rav Heinneman in Baltimore does not approve of most brands of the machine matzah for pesach. If you would do your research you would not want to eat any of that matzah with water at all.
Rav Yaakov Kaminetzky, the Chofetz Chaim and many others including the Steipler and Rav Chaim Kanievsky shlit”a don’t eat gebrochts.
See Dugmas M’darchei Avi, page 30, Hanhugos of the Chofetz Chaim, as recorded by his son. As far as the Steipler — see Orchas Rabbeinu 2:49 page 50. He too didn’t eat gebrochts. Nor does Rav Chaim shlit”a. And Rav Yaakov Kamenetzky’s minhag was not to brok. See B’mechitzas Rabbeinu p.137.
The Ba’al Shem Tov ate gebrochts. Haven’t seen an answer as to how one can be “meikel” on the 8th day when the Chachamim were so very careful not to take the 2nd day of Tomtov lightly. (#2’s question)
To LaizerWolf:
Chametz B’Mashehu, on Pesach, in an admixture, is only Rabbinically forbidden. According to the Torah, it is Batel B’Rov, like any other forbidden substance. Assur on Pesach B’Mashehu, M’d’rabbonon.
To Yanky55:
Therefore, on the 8th day of Pesach, which is itself only Rabbinically legislated, we are lenient regarding a Mashehu of Chometz.
To Kosher Ham:
I am machmir not to eat any Matzah other then machine-matzah on Pesach, for many reasons, as well as the likelihood of trouble in regard to gebrokts is almost certainly eradicated in using such matzah. It is also easier to chew two kesaysim of matzah in this form. I only buy it for guests who feel more connected to their roots by having hand-matzah in their mouths.
To Zalman:
Rav Kaminetzky zt”l did not eat gebrokts because of a question in the halachic area of telling the truth, disconnected completely from the issue of Chametz B’Mashehu. His family all eat gebrokts.
Rainus: The Chofetz Chaim and many others including the Steipler and Rav Chaim Kanievsky shlit”a don’t eat gebrochts. Hardly can these Litvishe Gedolim be accused of having a minhag shtus.
20 Zalman
The stiepler did nto eat it due to a neder he made when he was a bachur, but he insisted his talmidim eat it, and R’ Chaim Kanievskt is his son, so since the Steipler changed his minhag due to a neder it applies to his children, but h himself did not endorse it. I never heard anything anywhere that the Chofetz Chaim did not eat it, where is your source? There is talmid of the Chofetz Chaim still living in New York (over 100 years old), I will try to get an question to him this week about what his rebbi did
Please! People! Just read the article! There were thousands of machlokes in halacha between real gedolei yisroel in the history of the Jewish people. Only real gedolei yisroel can call something like this a “shtus.” Read the article! There are many POSKIM who say to be machmir!
Yes, everyone follows their family’s/kehilla’s minhag.
Yes, you should be proud of your minhag.
However 1)to give a opinion on something without studying the sources in straight up idiodicy.
2) for someone who is not a godol biyisroel to call what other POSKIM say to do (or even a minhag of another kehilla for that matter) is ultimate chutzpah against the Torah. The poskim don’t need your opinion!
You may follow the Gra while I follow the Magen Avrohom or vice versa. But don’t start thinking you know it all…..
Reb Yaakov Kamenetsky, z”l told me that today one should not eat gebroks as the dough is not needed well ant there are specks of flour in the dough. That would include the 8th day in chutz lu’uretz as well
Kosher Ham: We do gebructs due to a mesorah transplant, but only use shmura throughout pesach, the two do not necessarily link together. And we are machmir that the MM be from a machine matzo.
There is a much greter chashash in eating “kneidlach” than the “unbaked flower” chashash in in the simple liquid on matzah type of gebrokts.
The mishna Brura quotes the poskim that hold that if a mashehu of chometz was mixed into matza even if it was botul before pesach – IF IT WAS LATER COOKED ON PESACH then it is “chozer veneior” (the chometz that was botul becomes “reawakened” by the cooking.
Since even with all the chumras we have with rushing and cleaning up every 18 minutes, and trying s hard as possible not to rely on any bitul at all, its almost not possible that no even a tiny tiny drop of leftover dough (which had become chometz) came into any of the matzohs during the process, (and we rely on the rule of “lo nitna torah lemalachai hashoreis, and for the tiny bit which we missed there is after all bitul), thus there is very much reason to refrain from COOKING any matzah on pesach to avoid the much bigger problem of “Chozer veneior.
This is especially true if non-chabura matzos (matzoh meal)are used, where the chashash of need to rely on eventual bitul is much greater. Even the standard “Shmura Matza Meal is not chabura-made and therefore not cooking matzah meal kneidlach is more than just an extra-stringent minhag.
Yes I do realize that many gedolim have and do eat kneidlach too, especially if they are extremely makpid on mashehu during the baking- but in standard cases there is a case to be heard against kneidlach in particular more than in standard gebrokts.
kveens yid: I gave the source above where the Chofetz Chaim did not eat gebrochts:
Dugmas M’Darchei Avi, page 30, Hanhugos of the Chofetz Chaim, as recorded by his son.
In addition to the Chofetz Chaim there is Rav Yaakov Kaminetzky, the Steipler and Rav Chaim shlit”a all of whom do not eat gebrochts. Whether they adopted the minhag later or always had it is almost irrelevant.
In any event the Chofetz Chaim never ate gebrochts on Pesach in all his years.
26 Zalman
Actually it does matter with the Steipler, as he felt it was against it in his own writings, but due to a neder he had to keep it. So he was against Gebrochts so the reason why he kept it is relevant. And look at what the Chofetz Chaim wrote on Hilchos pesach about Gebrochts to get his actual opinion
to Kosher ham:
The Machine Matza thing has nothing to do with Gerbochts but rather a debate in the 19th century over whether it was kosher for pesach or not, and if so, was it good for the seder. In fact Yerushlami’s (talmedia hagra, not the chasidim who came later) held it was actually more hiddur. Look into the debate in the seforim at the time
The Mishna Brurah (i.e. 475:19) gives instructions on how to follow the minhag of avoiding gebrochts.