{"id":6952,"date":"2011-03-16T23:31:53","date_gmt":"2011-03-16T21:31:53","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=6952"},"modified":"2021-03-22T13:45:52","modified_gmt":"2021-03-22T11:45:52","slug":"04-16-31","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/04-16-31\/","title":{"rendered":"31.\u00a0The Time for Eating the Matza, Maror<\/strong>, and Afikoman<\/strong>"},"content":{"rendered":"

The matza and maror<\/strong> must be eaten by midnight (the midpoint of the night, regardless of the time on the clock), and le-khat\u1e25ila<\/strong>, even the afikoman<\/strong> should be eaten before midnight. One who did not manage to eat the matza and maror<\/strong> before midnight should eat them after midnight without a berakha<\/strong>.<\/p>\n

The basis for this law lies in a dispute between two Sages of the Mishna, R. Elazar b. Azarya and R. Akiva. According to R. Elazar b. Azarya, the Paschal sacrifice could be eaten only until midnight, and no later, because it was at midnight that the firstborns of Egypt were struck down, and the Egyptians began frantically trying to send the Israelites out of Egypt. According to R. Akiva, the matza may be eaten all night, until dawn, because it was at this time that the Israelites hurried to leave Egypt (Pesa\u1e25im<\/strong> 120b).<\/p>\n

From a spiritual perspective, we must explain that the offering and eating of the Paschal sacrifice revealed the unique quality of Israel, and this therefore constituted a preparation for the redemption. Accordingly, the meat of the korban Pesa\u1e25 <\/strong>is eaten each year until the time of the redemption\u2019s onset. The question is: Which phase of redemption determines the time to stop eating the Paschal sacrifice? According to R. Elazar b. Azarya, the redemption started at midnight, when the firstborns of Egypt were struck down, for it was then that Egyptians\u2019 power was broken and they could no longer enslave us. Therefore, the Paschal sacrifice is eaten until midnight. However, according to R. Akiva, the complete redemption did not arrive until morning, when we went forth to freedom. Therefore, the entire night is a preparation for redemption, and it follows that one may eat the meat of the korban Pesa\u1e25<\/strong> all night.<\/p>\n

Let us now return to the halakha<\/strong>. The time for eating the Paschal sacrifice also determines the time for eating matza and maror<\/strong>, because matza and maror<\/strong> were eaten together with the Paschal sacrifice, as it is stated, \u201cThey shall eat it with matzot<\/strong> and merorim<\/strong>\u201d (Bamidbar 9:11). It follows that the time for eating matza is the same as the time for eating the Paschal sacrifice. The afikoman<\/strong>, which is eaten in commemoration of the korban<\/strong> Pesa\u1e25<\/strong>, must also be eaten at a time that is appropriate for eating the Paschal sacrifice.<\/p>\n

Leading Rishonim disagree about which opinion to follow in practice. According to Rambam and Itur<\/strong>, the halakha <\/strong>follows R. Akiva, because, as a rule, we follow R. Akiva whenever he takes issue with one of his contemporaries. Thus, the korban Pesa\u1e25 <\/strong>may be eaten throughout the entire night, and by extension so can matza, maror<\/strong>, and the afikoman<\/strong>. On the other hand, Rabbeinu \u1e24ananel and Rosh maintain that because the Mishna,<\/strong> in several places, states without dissent that the time for eating the korban Pesa\u1e25<\/strong> is until midnight, we may conclude that R. Yehuda Ha-Nasi, who compiled the Mishna, rules that on this issue the halakha<\/strong> follows R. Elazar b. Azarya.<\/p>\n

Since this issue is subject to dispute, a kezayit<\/strong> of matza must be eaten before midnight, because according to those who maintain that the Paschal sacrifice may be eaten until midnight, eating it after midnight fails to fulfill the Torah commandment. Since the destruction of the Temple, maror<\/strong> has been a rabbinic enactment, and although we generally follow the lenient opinion with regard to rabbinic laws, maror<\/strong> must nevertheless be eaten before midnight since we recite a berakha <\/strong>over it. If circumstances prevented one from eating the matza and maror<\/strong> before midnight, he should eat them after midnight, in order to fulfill the mitzva according to R. Akiva\u2019s opinion. However, he should not recite the berakhot <\/strong>of \u201cal<\/strong> akhilat<\/strong> matza\u201d<\/strong> and \u201cal<\/strong> akhilat<\/strong> maror<\/strong>\u201d over them so as to avoid reciting a berakha <\/strong>in vain (\u201cle-vatala<\/strong>\u201d) according to the opinion of R. Elazar b. Azarya (MB 477:6; Kaf<\/strong> Ha-\u1e25ayim<\/strong> 10 ad loc<\/strong>.).<\/p>\n

Regarding the afikoman<\/strong> as well, le-khat\u1e25ila <\/strong>one must take care to eat it before midnight, in order to fulfill the mitzva according to all poskim <\/strong>(SA 477:1). Similarly, Hallel<\/strong> should also be completed before midnight le-khat\u1e25ila<\/strong>, because it is connected to the telling of the Exodus story, which must be told at a time appropriate for eating matza (Rema ad loc.<\/strong>).<\/p>\n

There were Torah scholars who, le-khat\u1e25ila<\/strong>, ate the afikoman<\/strong> after midnight, reasoning that the afikoman<\/strong> is a rabbinic enactment and we may thus rely upon the lenient opinion that it may be eaten after midnight. However, with regard to the initial kezayit<\/strong> of matza, which is a Torah commandment, and the maror<\/strong>, over which we recite a berakha<\/strong>, one may not adopt the lenient position and eat them before midnight.[29]<\/a><\/sup><\/p>\n

\n
\n
\n[29]<\/a>. On three occasions, the Mishna quotes the opinion of R. Elazar b. Azarya anonymously and without dissent \u2013 Berakhot<\/strong> 2a, Pesa\u1e25im<\/strong> 120b, and Zeva\u1e25im <\/strong>56b \u2013 and R. Akiva\u2019s opinion anonymously and without dissent only once, in Megilla <\/strong>20b. Rosh (Pesa\u1e25im <\/strong>10:38) wonders how that single mishna <\/strong>in Megilla<\/strong> could outweigh the three mishnayot <\/strong>that follow the opinion of R. Elazar b. Azarya. Consequently, Rosh says that although R. Akiva maintains that on the Torah level, the mitzva of eating the korban Pesa\u1e25<\/strong> applies all night, he concurs that, on the rabbinic level, one must finish eating it before midnight. Therefore, Rosh states that one must eat the afikoman<\/strong> before midnight, and this is the ruling of SA 477:1. However, it is said that \u1e24atam Sofer, Netziv, and other great scholars were not scrupulous about finishing the afikoman<\/strong> before midnight. Since this is a dispute about a matter of rabbinic law, one may be lenient. Even SA might mean that one should finish the afikoman<\/strong> before midnight le-khat\u1e25ila<\/strong>, but it is not an absolute requirement. Responsa<\/strong> Avnei Nezer<\/strong> \u00a7381 recommends that one who is in the middle of his meal and sees that midnight is approaching should eat a kezayit<\/strong> of matza while reclining and make the following stipulation: if the halakha<\/strong> follows the opinion of R. Elazar b. Azarya, this kezayit<\/strong> should be the afikoman<\/strong>, but if the halakha<\/strong> follows R. Akiva, the kezayit<\/strong> that will be eaten after the meal (at its normal place in the meal) should be the afikoman<\/strong>. This stipulation is based on a novel interpretation: the requirement that the taste of the matza remains in one\u2019s mouth only applies during the time of the mitzva, which according to R. Elazar b. Azarya ends at midnight. <\/strong>Thus, according to R. Elazar b. Azarya, one would be able to continue eating after midnight, when the time for the mitzva of afikoman<\/strong> ends.<\/p>\n

However, one certainly must ensure that he eats a kezayit <\/strong>of matza before midnight, since eating a kezayit <\/strong>of matza is a Torah commandment, and hence one must be stringent. One must even be stringent vis-\u00e0-vis the mitzva of maror<\/strong>, since he cannot recite the berakha<\/strong> on it after midnight, as explained in MB 477:6 and BHL ad loc.<\/strong> Responsa<\/strong> Mishkenot Yaakov<\/strong> \u00a7139 and other A\u1e25aronim attempt to prove that the halakha<\/strong> follows Rambam. Nonetheless, the law still remains unclear, so one should not recite the berakhot<\/strong> on matza or maror<\/strong> after midnight and must likewise take care to fulfill the Torah obligation of matza before midnight. <\/strong>MB further states that if one begins late and does not have time to complete the recitation of the Hagada before midnight, he should eat the matza and maror<\/strong>, with berakhot<\/strong>, right after kiddush<\/strong>, and then recite the Hagada. Kaf<\/strong> Ha-\u1e25ayim <\/strong>477:10 echoes this idea, but rules that one may not recite the Birkat Ha-ge\u2019ula<\/strong> (just before the second cup) after midnight, since we are lenient in a case of uncertainty regarding berakhot<\/strong>. See \u1e24azon Ovadia<\/strong> vol. 2 p. 166, which agrees with MB and rules that one may recite Birkat Ha-ge\u2019ula<\/strong> after midnight.<\/strong> Regarding the concluding berakha <\/strong>of Hallel<\/strong>, MB 477:7 and SHT 6 ad loc.<\/strong> cite \u1e24ok Yaakov<\/strong> that one may recite it after midnight.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The matza and maror must be eaten by midnight (the midpoint of the night, regardless of the time on the clock), and le-khat\u1e25ila, even the afikoman should be eaten before midnight. One who did not manage to eat the matza and maror before midnight should eat them after midnight without a berakha. The basis for […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[37],"tags":[],"class_list":["post-6952","post","type-post","status-publish","format-standard","hentry","category-16-seder-night"],"yoast_head":"\n31.\u00a0The Time for Eating the Matza, Maror, and Afikoman - 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\/04-16-31\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"31.\u00a0The Time for Eating the Matza, Maror, and Afikoman - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"The matza and maror must be eaten by midnight (the midpoint of the night, regardless of the time on the clock), and le-khat\u1e25ila, even the afikoman should be eaten before midnight. 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