{"id":5575,"date":"2011-03-04T08:02:37","date_gmt":"2011-03-04T06:02:37","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=5575"},"modified":"2021-03-21T10:24:40","modified_gmt":"2021-03-21T08:24:40","slug":"04-08-02","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/04-08-02\/","title":{"rendered":"02.\u00a0Becoming \u1e24ametz <\/strong>Once It Has Been Baked, and the Status of Matza Sheruya <\/strong>(Soaked Matza; \u201cGebrokts<\/strong>\u201d)"},"content":{"rendered":"

Once matza has been completely baked, the flour in it loses the capacity to become \u1e25ametz<\/strong>, even if it is soaked in water for a long time. An indication that the matza is fully baked is that a crust has formed on its surface and that it breaks cleanly, with no threads of unbaked dough extending from it. Since completely baked matza cannot become \u1e25ametz<\/strong>, it is permitted to soak it in soup. An elderly or sick person who cannot eat dry matza on the Seder night may soften matza by soaking it in water (SA 461:4 and below 16:29). Likewise, if the matza was milled into flour, it is permitted to knead it with water; one need not worry about it becoming \u1e25ametz <\/strong>because, as mentioned, once it has been thoroughly baked, it cannot (SA 463:3). Therefore, one may bake cakes from the five species of grain during Pesa\u1e25 or cook various dishes \u2013 such as gefilte fish and matza balls \u2013 that contain matza meal.<\/p>\n

Yet there are some who avoid soaking fully baked matza in water, lest some of the flour was not kneaded properly and remained unbaked, and soaking the matza will cause the unbaked dough to become \u1e25ametz<\/strong>. They likewise fear that some flour may have stuck to the matza after the baking process, and if the matza is soaked in water, this flour will become \u1e25ametz<\/strong>. There is yet another reason to be strict about matza meal: an unlearned person might confuse matza meal with flour and end up violating the prohibition of \u1e25ametz<\/strong> on Pesa\u1e25. \u1e24asidim accept this stringency and refrain from eating soaked matza, or \u201cgebrokts.<\/strong>\u201d<\/p>\n

The poskim<\/strong>, however, nearly unanimously agree that one need not be stringent, since it can be assumed that the kneading was thorough, leaving no flour unkneaded or unbaked. This is the custom of Sephardim and non-\u1e24asidic Ashkenazim. Today, even some Jews from \u1e24asidic families are lenient because the common practice is to bake thin matzot<\/strong>, so there is no longer any concern that some of the flour was not properly baked. Likewise, there is no concern that flour may have gotten stuck to the matza, since matza bakeries are careful to separate the area where flour is handled from the area where the matza comes out of the oven. Although technically eating soaked matza is permitted le-khat\u1e25ila<\/strong>, one should not disparage those who practice this stringency.[2]<\/a><\/sup><\/p>\n

\n
\n
\n[2]<\/a>. A baraita <\/strong>in Pesa\u1e25im<\/strong> 39b states: \u201cThese are the things that cannot become \u1e25ametz<\/strong>: baked items\u2026.\u201d Rambam rules accordingly in MT, Laws of \u1e24ametz <\/strong>and Matza 5:5, and this is the consensus of the Rishonim. The sign that something is completely baked is that it has a crust on the outside and that it breaks cleanly, with no threads of dough extending (these two standards are identical, as per MB 461:15 and SHT 23 ad loc<\/strong>.). SAH 463:3 states that a baked item cannot become \u1e25ametz<\/strong> and one may cook with matza meal. However, responsum \u00a76 at the end of SAH states that matza meal is only permissible if one is absolutely certain that all of the flour was fully baked, and one should be concerned that perhaps not all of the flour was fully baked or that some flour may have stuck to the matzot<\/strong> after baking. SAH concludes that one should not reprimand the masses who are lenient since they have acceptable authorities on which to rely, but one who is stringent is commendable. Regarding matza meal, Knesset Ha-gedola<\/strong> \u00a7461 recounts that a woman once saw her neighbor, the rabbi\u2019s wife, cooking and frying with matza meal and mistakenly assumed that it was permissible to use actual flour on Pesa\u1e25. When the town\u2019s rabbis heard what had happened, they banned matza meal because of marit ayin<\/strong> (see Tur<\/strong> \u00a7463). Pri \u1e24adash<\/strong> and many other A\u1e25aronim disagreed with this ban; see also She\u2019elat Yaavetz<\/strong> 2:65 citing the author\u2019s father (\u1e24akham Tzvi) and Sha\u2019arei Teshuva <\/strong>\u00a7460, cited in MB 458:4. In Ma\u2019aseh Rav<\/strong> \u00a7183 it is written that one is permitted to make kufta’ot<\/strong> (dumplings). See the Encyclopedia Talmudit <\/strong>entry \u201c\u1e24ametz<\/strong>\u201d, pp. 83-84. Many maintain that even according to the stringent view, there is no need to be concerned about thin matzot<\/strong>, like the ones we use (Kaf Ha-\u1e25ayim<\/strong> 461:31). Ye\u1e25aveh Da\u2019at<\/strong> 1:21 rules leniently le-khat\u1e25ila <\/strong>and states that one who was stringent because he thought that this is the halakha<\/strong> erred and may switch to the lenient practice without performing hatarat nedarim<\/strong> (the annulment of vows). However, one who accepted the stringency (without saying \u201cbli neder<\/strong>\u201d) because he wanted to go beyond the letter of the law and now wishes to be lenient should first perform hatarat nedarim<\/strong>.<\/p>\n

In practice, many people of \u1e24asidic descent no longer observe the stringency of gebrokts<\/strong> because today\u2019s matzot <\/strong>are very thin and our ovens are very strong. If one\u2019s father was lenient in this matter, one need not perform hatarat nedarim<\/strong>, even if he is from a \u1e24asidic family. However, if one\u2019s father was stringent and he wants to be lenient, he should perform hatarat nedarim<\/strong> and make sure not to insult his father.<\/p>\n

The details of practicing the stringency of gebrokts<\/strong>:<\/strong> Those who do not eat gebrokts <\/strong>may be lenient when it comes to children or sick people, since soaking matza is not considered making \u1e25ametz<\/strong> on Pesa\u1e25. Additionally, Jews in the Diaspora who keep gebrokts <\/strong>customarily make matza balls on the eighth day of Pesa\u1e25 to show that matza sheruya<\/strong> is not fully prohibited. They prepare the matza balls on \u1e24ol Ha-mo\u2019ed <\/strong>but do not otherwise eat off the dishes used to prepare the gebrokts<\/strong>. She\u2019arim Metzuyanim Be-halakha<\/strong> 113:7 allows using kelim<\/strong> in which matza was soaked. Responsa<\/strong> Kinyan Torah Be-halakha<\/strong> 2:87 rules stringently that one may not even soak matza for children or sick people.<\/p>\n

As far as soaking matza in fruit juice, SAH (op cit<\/strong>.) states that one need not be stringent, and indeed the widespread custom is to soak matza in wine and spread various spreads on matza. Kinyan Torah<\/strong> Be-halakha<\/strong> 2:87 is stringent regarding this as well. (See Piskei Teshuvot <\/strong>458:5-7.) Sha\u2019arei Teshuva<\/strong> 460:10 states that even those who are strict about gebrokts <\/strong>may dip matza in water and eat it immediately, before it could conceivably become \u1e25ametz<\/strong>. Those who are stringent about dipping matza in fruit juice are stringent about this as well.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Once matza has been completely baked, the flour in it loses the capacity to become \u1e25ametz, even if it is soaked in water for a long time. An indication that the matza is fully baked is that a crust has formed on its surface and that it breaks cleanly, with no threads of unbaked dough […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[61],"tags":[],"class_list":["post-5575","post","type-post","status-publish","format-standard","hentry","category-08-pesah-kashrut"],"yoast_head":"\n02.\u00a0Becoming \u1e24ametz Once It Has Been Baked, and the Status of Matza Sheruya (Soaked Matza; \u201cGebrokts\u201d) - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/04-08-02\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"02.\u00a0Becoming \u1e24ametz Once It Has Been Baked, and the Status of Matza Sheruya (Soaked Matza; \u201cGebrokts\u201d) - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"Once matza has been completely baked, the flour in it loses the capacity to become \u1e25ametz, even if it is soaked in water for a long time. 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