This Torah article is dedicated in memory of Elisheva Kaplan a”h and Yisroel Levin z”l, whose second Yartzeit is tonight. Miss Kaplan was the author’s student. (By Rabbi Yair Hoffman for the Five Towns Jewish Times) There is a minhag in many families of Klal Yisroel to avoid eating gebrochts. And yet, the Shulchan Aruch (OC 461:4) writes that one fulfills the Mitzvah of Matzoh with matzoh shruyah – gebrochts, soaked Matzah – as long as the Matzoh remains intact and whole.  This is based upon the Gemorah itself (Psachim 41a) which states the very same law. WHAT IS THE SOURCE What then is the source for the custom of avoiding Gebrochts – dipped or wetted Matzoh? Almost without exception, the custom to refrain from Gebrochts has spread throughout the Chassidic world and even among others.  How did this Minhag develop?  In this article we will attempt to trace the origin of this stringency. THE OLAS SHABBOS The first reference this author could find that directly mentions the Minhag is the Olas Shabbos (453:3) who discusses a halacha in the Bach that Matzos should be baked prior to Pesach and not during Pesach, as Chometz is only batel before Pesach and not during Pesach.  The Olas Shabbos adds, “And one who is concerned for this stringency should not cook a baked Matzoh on Pesach either, for how is it different than baking?” In other words, the Olas Shabbos is concerned that the Chametz that was mixed into the Matzoh but became nullified before Pesach is now re-awakened on Pesach itself. The Mogain Avrohom 458:1 cites the Olas Shabbos and asks questions on it, differentiating between the Bach’s case and the scenario described by the Olas Shabbos. COOKING NOT SOAKING Regardless, the concern of the Olas Shabbos deals with a Gebrokts of actual cooking.  Simply soaking the Matzoh would not seem to be a concern of the Olas Shabbos, because it is not reawakened yet through any process. The Knesses HaGedolah cited by the Mogen Avrohom (OC 473) tells us to avoid it as a fish coating because of a woman who did confuse it with flour.  The Pri Chadash (in Orech Chaim 461:2) disagrees and writes, “I say that this is all permitted  and we cannot make our own enactments, and who cares if one woman made a mistake in halacha..” The Shaarei Teshuva in OC 460:2 after explaining that it is technically permitted, writes, “Nonetheless, one who wishes to sanctify himself with that which is permitted.. we do not stop him.” The next time we see a concern for Gebrokts in print is in the response of Rabbi Shniur Zalman of Liadi, the GraZ or the Baal HaTanya.  The concern he raises is that perhaps the Matzoh was not kneaded sufficiently, and some unbaked flour remains on the Matzoh.  The soaking will thus bring about a Chometzizing process. DIFFERENT THAN THE OLAS SHABBOS The observant reader will note that this is a different concern that that mentioned by the Olas Shabbos.  The Machtzis HaShekel voices the same concern in 458:1 about the unbaked flour.  The Aishel Avrohom (Botshatch 447:4) is similarly concerned. SOME HINTS If we wish to find hints to the common practice of avoiding some form of Gebrokts – we can.  The Gemorah in Psachim (40b) discusses […]
The post Gebrochts – an Overview appeared first on The Yeshiva World.