Mishneh Torah — Leavened & Unleavened Bread (Chametz u-Matzah) הלכות חמץ ומצה, Chapter 6

מִצְוַת עֲשֵׂה מִן הַתּוֹרָה לֶאֱכל מַצָּה בְּלֵיל חֲמִשָּׁה עָשָׂר שֶׁנֶּאֱמַר (שמות יב יח) "בָּעֶרֶב תֹּאכְלוּ מַצֹּת". בְּכָל מָקוֹם וּבְכָל זְמַן. וְלֹא תָּלָה אֲכִילָה זוֹ בְּקָרְבַּן הַפֶּסַח אֶלָּא זוֹ מִצְוָה בִּפְנֵי עַצְמָהּ וּמִצְוָתָהּ כָּל הַלַּיְלָה. אֲבָל בִּשְׁאָר הָרֶגֶל אֲכִילַת מַצָּה רְשׁוּת רָצָה אוֹכֵל מַצָּה רָצָה אוֹכֵל אֹרֶז אוֹ דֹּחַן אוֹ קְלָיוֹת אוֹ פֵּרוֹת. אֲבָל בְּלֵיל חֲמִשָּׁה עָשָׂר בִּלְבַד חוֹבָה. וּמִשֶּׁאָכַל כְּזַיִת יָצָא יְדֵי חוֹבָתוֹ:

It is a positive commandment of the Torah to eat matzah on the night of the fifteenth [of Nisan], as [Exodus 12:18] states: "In the evening, you shall eat matzot." This applies in every place and at every time. Eating [matzah] is not dependent on the Paschal sacrifice. Rather, it is a mitzvah in its own right. The mitzvah may be fulfilled throughout the entire night.Throughout the other days of the festival, eating matzah is left to one's choice: If one desires, one may eat matzah. If one desires, one may eat rice, millet, roasted seeds, or fruit. Nevertheless, on the night of the fifteenth alone, [eating matzah] is an obligation. Once one eats the size of an olive, he has fulfilled his obligation.

בָּלַע מַצָּה יָצָא. בָּלַע מָרוֹר לֹא יָצָא. בָּלַע מַצָּה וּמָרוֹר כְּאֶחָד יְדֵי מַצָּה יָצָא יְדֵי מָרוֹר לֹא יָצָא. שֶׁהַמָּרוֹר כִּטְפֵלָה לַמַּצָּה. כְּרָכָן בְּסִיב וְכַיּוֹצֵא בּוֹ וּבְלָעָן אַף יְדֵי מַצָּה לֹא יָצָא:

A person who swallows matzah [without chewing it] fulfills his obligation. 475). A person who swallows maror [without chewing it] does not fulfill his obligation. 115b explains that the maror was instituted to recall the bitterness with which the Egyptians afflicted our ancestors. Therefore, a person who does not taste that bitterness does not fulfill his obligation.Alternatively, certain texts of the Mishneh Torah (and Pesachim, ibid.) read "A person who swallows maror fulfills his obligation." The proponents of this text maintain that it is impossible to swallow a piece of maror the size of an olive without feeling some bitterness. Nevertheless, the Shulchan Aruch (475:3) quotes the former text. A person who swallows matzah and maror together fulfills the obligation of matzah, 115a). To insure that nothing negate the taste of the matzah, in many communities it is customary not to dip the matzah in salt when eating it at the seder). but not that of maror, for the maror is secondary to the matzah. explains that the Rambam's intention is to explain why the person fulfills the mitzvah of matzah. One might argue that the maror, like the fibers mentioned in the following clause, would prevent one from fulfilling the mitzvah of matzah. Therefore, the Rambam explains that "the maror is secondary..."It must be noted that according to the second version of the text mentioned above, the passage reads with no difficulty whatsoever. If he wrapped them in fibers or the like and swallowed them, he does not even fulfill the obligation of matzah. 3:5.) In contrast, all other foods are considered secondary to the matzah and, hence not an interruption (Pri Chadash).

אָכַל מַצָּה בְּלֹא כַּוָּנָה כְּגוֹן שֶׁאֲנָסוּהוּ עַכּוּ"ם אוֹ לִסְטִים לֶאֱכֹל יָצָא יְדֵי חוֹבָתוֹ. אָכַל כְּזַיִת מַצָּה וְהוּא נִכְפֶּה בְּעֵת שְׁטוּתוֹ וְאַחַר כָּךְ נִתְרַפֵּא חַיָּב לֶאֱכל אַחַר שֶׁנִּתְרַפֵּא. לְפִי שֶׁאוֹתָהּ אֲכִילָה הָיְתָה בְּשָׁעָה שֶׁהָיָה פָּטוּר מִכָּל הַמִּצְוֹת:

A person who eats matzah without the intention [to fulfill the mitzvah] 114b), and which has become a source of debate and discussion among the Rabbis in subsequent generations. Does a person who performs the deed of a mitzvah, without the intention to carry out God's command, fulfill his obligation, or not? - e.g., gentiles or thieves force him to eat 28a, which states that when "Persians force a person to eat matzah, he fulfills his obligation." - fulfills his obligation. 2:4:A person who occupies himself with blowing shofar to learn does not fulfill his obligation... one does not fulfill his obligation until both the person hearing [the shofar] and the one sounding it intend to fulfill the obligation.In resolution, the Maggid Mishneh states that to fulfill his obligation, the person being forced to eat the matzah must know that today is Pesach, that he is obligated to eat matzah, and that it is matzah which he is eating. Rabbenu Nissim, the Kessef Mishneh, and Rabbenu Manoach follow a different line of reasoning. They differentiate between eating matzah and hearing a shofar. In the former case, a person's body benefits from the activity regardless of his intention. To support this thesis, they draw a parallel to the following passage from Keritot 19b.Generally, the Torah frees a person from liability if he commits a transgression while being only מתעסק (performing a deed without any thought). However, a person who eats forbidden foods or engages in forbidden sexual relations in this manner is liable, because he derived pleasure from his activities.Similarly, in the present context, since the person derived physical satisfaction from eating the matzah, even though he was forced to do so, the action is attributed to him. In contrast, since his body did not benefit from hearing the shofar, he does not fulfill his obligation until he hears the shofar blown in the proper manner.The Shulchan Aruch (Orach Chayim 475:4) quotes the Maggid Mishneh's opinion as regards halachah l'ma'aseh, and the Shulchan Aruch HaRav adds the explanation mentioned in the name of the Kessef Mishneh. (It must be noted that the Pri Chadash and other commentaries do not accept this decision). In Orach Chayim 589:8, the Shulchan Aruch quotes the Rambam's decision concerning blowing the shofar, stating that a מתעסק does not fulfill the mitzvah. Similar decisions are rendered concerning kriat shema (Orach Chayim 60) and lulav and etrog (Orach Chayim 651).A person who ate a כזית matzah in delirium, while possessed by an epileptic fit, and afterwards recovered, is obligated to eat another [כזית]. The consumption of [the first כזית] took place while he was free from the obligation to perform any mitzvot.

אֵין אָדָם יוֹצֵא יְדֵי חוֹבַת אֲכִילַת מַצָּה אֶלָּא אִם כֵּן אֲכָלָהּ מֵאֶחָד מֵחֲמֵשֶׁת הַמִּינִין שֶׁנֶּאֱמַר (דברים טז ג) "לֹא תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת". דְּבָרִים הַבָּאִים לִידֵי חִמּוּץ אִם אֲכָלָן מַצָּה יָצָא בָּהֶן יְדֵי חוֹבָתוֹ אֲבָל שְׁאָר דְּבָרִים כְּגוֹן אֹרֶז וְדֹחַן וְקִטְנִיּוֹת אֵין יוֹצֵא בָּהֶן יְדֵי מַצָּה לְפִי שֶׁאֵין בָּהֶן חָמֵץ:

A person does not fulfill the obligation of eating matzah unless he partakes [of matzah made] from one of the five species [of grain], 453:1) states that it is customary to use matzot made from wheat. as [Deuteronomy 1:2), the Rambam cites two verses while explaining this principle: Exodus 12:18, "in the evening, you shall eat matzot" and the verse cited here. Similarly, certain manuscripts of the Mishneh Torah contain both verses. The fact that the mitzvah to eat matzah is derived from the verse in Exodus and not the verse in Deuteronomy tends to support the text which quotes both verses. However, Pesachim 35a, the source for the exegesis of this verse, only mentions one verse. 16:3] states: "Do not eat chametz upon it... eat matzot for seven days."[From the verse's association of chametz and matzah, we may derive:] substances which can become leavened may be eaten as matzah to fulfill one's obligation., Halachah 5.) In contrast, other substances - e.g., rice, millet, and kitniyot - cannot be used to fulfill the obligation of matzah, for they can never become leavened.

הָעוֹשֶׂה עִסָּה מִן הַחִטִּים וּמִן הָאֹרֶז אִם יֵשׁ בָּהּ טַעַם דָּגָן יוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ. עִסַּת הַכְּלָבִים בִּזְמַן שֶׁהָרוֹעִים אוֹכְלִין מִמֶּנָּה יוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ. אֵין הָרוֹעִים אוֹכְלִין מִמֶּנָּה אֵינוֹ יוֹצֵא בָּהּ שֶׁאֵין זוֹ מְשֻׁמֶּרֶת לְשֵׁם מַצָּה. מַצָּה שֶׁלָּשָׁהּ בְּמֵי פֵּרוֹת יוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ בְּפֶסַח. אֲבָל אֵין לָשִׁין אוֹתָהּ בְּיַיִן אוֹ בְּשֶׁמֶן אוֹ חָלָב מִשּׁוּם (דברים טז ג) "לֶחֶם עֹנִי" כְּמוֹ שֶׁבֵּאַרְנוּ. וְאִם לָשׁ וְאָכַל לֹא יָצָא יְדֵי חוֹבָתוֹ. אֵין יוֹצְאִין לֹא בְּפַת מֻרְסָן וְלֹא בְּפַת סֻבִּין. אֲבָל לָשׁ הוּא אֶת הַקֶּמַח בַּסֻּבִּין שֶׁלּוֹ וּבְמוּרְסָנוֹ וְעוֹשֵׂהוּ פַּת וְיוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ. וְכֵן פַּת סלֶת נְקִיָּה בְּיוֹתֵר הֲרֵי זוֹ מֻתֶּרֶת וְיוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ בְּפֶסַח וְאֵין אוֹמְרִין בָּהּ אֵין זֶה לֶחֶם עֹנִי:

A person who makes dough from wheat and rice: if it has the taste of grain, 3:5), the Ramban and Rabbenu Asher maintain that as long as the matzah tastes of grain, one may fulfill one's requirement even though the amount of wheat flour is not sufficient to produce a כזית (size of an olive) of wheat flour in כדי אכילת פרס (a quantity equivalent in volume to three eggs according to the Rambam, two eggs according to other authorities; see the commentary on Halachah 1:6).They explain that when mixed with wheat, rice takes on the taste of the wheat to the point that its own flavor is not noticeable at all. Hence, there is no limit to the quantity of wheat required. In contrast, other kitniyot do not "accept" the flavor of wheat so easily (nor does rice "accept" the flavor of the other four species of grain). Hence, if they are mixed with wheat, there has to be a sufficient quantity of wheat (a כזית within פרס כדי אכילת) for one to fulfill his obligation.The Ra'avad and the Rashbah do not accept the principle explained by the Ramban, and require a כזית in פרס כדי אכילת even when a dough is made of rice and wheat. The Shulchan Aruch (Orach Chayim 453:2) quotes the Rambam's words exactly. The commentaries infer that this implies acceptance of the Ramban's view. The later authorities quote the Ra'avad's opinion and suggest adhering to it, though theoretically, they find the Ramban's view more acceptable. one may fulfill his obligation with it. Dough made as food for dogs: 1:8), the Rambam describes this as coarse bread mixed together with bran. if the shepherds also eat from it, one may fulfill his obligation with it. If the shepherds do not eat from it, one cannot fulfill his obligation by eating it, for it is not watched for the sake of eating matzah.Matzah that was kneaded with fruit juice, one may fulfill one's obligation with it on Pesach. However, [the dough] should not be kneaded with wine, oil, honey, or milk, because of the requirement for poor man's bread, as explained above. (Orach Chayim 462:1) forbid the use of matzah made with any liquid other than water for use at the seder. A person who kneaded [dough with one of these liquids] does not fulfill his obligation. 36a relates that Rabbi Yehoshua told his sons to make him matzah kneaded with milk throughout Pesach, except on the first night.One cannot fulfill his obligation with matzah made from thin bran or 454:1. coarse bran. However, one may knead flour together with its bran and make it into a loaf and fulfill one's obligation with it. Similarly, a loaf made with very fine flour 36b states "even if it is like King Solomon's matzah." is permitted, and a person may fulfill his obligation with it. We do not say: this is not poor man's bread.

אֶחָד מַצָּה שֶׁנֶּאֱפֵית בְּתַנּוּר אוֹ בְּאִלְפָּס. בֵּין שֶׁהִדְבִּיק הַבָּצֵק בַּאִלְפָּס וְאַחַר כָּךְ הִרְתִּיחַ בֵּין שֶׁהִרְתִּיחַ וְאַחַר כָּךְ הִדְבִּיק אֲפִלּוּ אֲפָאָהּ בַּקַּרְקַע הֲרֵי זֶה יוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ. וְכֵן אִם לֹא נַאֲפֵית אֲפִיָּה גְּמוּרָה יוֹצְאִין בָּהּ. וְהוּא שֶׁלֹּא יִהְיוּ חוּטִין שֶׁל בָּצֵק נִמְשָׁכִין מִמֶּנָּה בְּעֵת שֶׁפּוֹרְסָהּ. וְיוֹצְאִין בְּרָקִיק הַשָּׁרוּי וְהוּא שֶׁלֹּא נִמּוֹחַ. אֲבָל מַצָּה שֶׁבִּשְּׁלָהּ אֵינוֹ יוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ בַּאֲכִילָתָהּ שֶׁהֲרֵי אֵין בָּהּ טַעַם פַּת:

[One may fulfill his obligation] with matzah baked in either an oven or a roasting pot. 1:6), the Rambam explains that even when bread is baked in this fashion, one is obligated to separate Challah. Hence, such a loaf is also considered as bread with regard to matzah. This applies whether the dough was stuck to the roasting pot and then the [pot] was heated, or whether the [pot] was heated and then the [dough] stuck to it. (Orach Chayim 461:2) suggests adhering to his opinion. Even if the dough was baked in the ground, one may fulfill his obligation with it. 38a describes the process of baking bread in a pit in the ground and states that one may use it as matzah for the seder.Similarly, even if the matzah was not thoroughly baked, 461:3) counsels against removing dough prematurely from the oven and then returning it. During the time it is outside the oven, it can become chametz. one may fulfill his obligation with it, provided strands of dough will not extend from it when broken. 37a. A person may fulfill his obligation with a cake [of matzah] soaked [in other substances], 41a, the source for this law, Rashi allows one to soak matzah in cooked foods with a taste of their own. Similarly, Rabbenu Manoach mentions matzah dipped in wine. Nevertheless, the Ra'avad and others maintain that other foods would nullify the taste of matzah, and they permit soaking the matzah only in water. They draw support from the Rambam's statements in Halachah 10 and maintain that he also accepts this restriction.The Magen Avraham and the other Ashkenazic authorities favor the latter opinion. However, they do maintain that a sick person who could not eat a sufficient quantity of matzah soaked in water may soak his matzah in wine. so long as it has not dissolved. blessing would no longer be recited over it. However, a person cannot fulfill his obligation with matzah that has been cooked, for it does not have the taste of bread.

אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בַּאֲכִילַת מַצָּה שֶׁהִיא אֲסוּרָה לוֹ כְּגוֹן שֶׁאָכַל בּוֹ טֶבֶל אוֹ מַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְּרוּמָתוֹ אוֹ שֶׁגְּזָלָהּ. זֶה הַכְּלָל כָּל שֶׁמְּבָרְכִין עָלָיו בִּרְכַּת הַמָּזוֹן יוֹצֵא בּוֹ יְדֵי חוֹבָתוֹ וְכָל שֶׁאֵין מְבָרְכִין עָלָיו בִּרְכַּת הַמָּזוֹן אֵין יוֹצֵא בּוֹ יְדֵי חוֹבָתוֹ:

A person cannot fulfill his obligation by eating matzah which is forbidden to him; for example, a person who ate [matzah made from] tevel, from which the agricultural requirements — separation of the terumah (a portion given to priests), ma'aser rishon (the first tithe), and ma'aser sheni (the second tithe) — have not been fulfilled. [matzah made from] the first tithe from which terumat [ma'aser] had not been separated, or [matzah] that was stolen. (Orach Chayim 454:4) quotes the Rambam's statements exactly. Nevertheless, Rabbi Akiva Eiger maintains that since the stolen object no longer belongs to the original owners once it has been eaten, one may fulfill the mitzvah of matzah in this manner. All authorities agree that a person who stole grain or flour can fulfill his obligation with matzah made from it.Rabbenu Manoach maintains that this instance is not dependent on the general rulings governing mitzvot performed with forbidden objects. Rather, Pesachim 38a draws an analogy between the mitzvot of matzah and Challah. Since there is an explicit teaching requiring a person to own the dough he uses for Challah, it thus follows that the matzah he uses must also be his undisputed property.This is the governing principle: All [matzah] upon which the grace after meals is recited 1:20. may be used to fulfill one's obligation. If the grace after meals may not be recited upon it, it may not be used to fulfill one's obligation. 1:19, the Rambam states: "Anyone who eats a forbidden food, whether intentionally or unintentionally, does not recite a blessing over it." This includes even foods prohibited by Rabbinic law alone.

הַכֹּהֲנִים יוֹצְאִין בְּחַלָּה וּבִתְרוּמָה אַף עַל פִּי שֶׁהִיא מַצָּה שֶׁאֵינָהּ רְאוּיָה לְכָל אָדָם. וְכֵן יוֹצְאִין בְּמַצָּה שֶׁל מַעֲשֵׂר שֵׁנִי בִּירוּשָׁלַיִם. אֲבָל אֵין יוֹצְאִין בְּמַצָּה שֶׁל בִּכּוּרִים אֲפִלּוּ בִּירוּשָׁלַיִם מִפְּנֵי שֶׁהַבִּכּוּרִים אֵין לָהֶם הֶתֵּר בְּכָל הַמּוֹשָׁבוֹת. וּמַעֲשֵׂר שֵׁנִי אֶפְשָׁר שֶׁיִּפָּדֶה וְיֵאָכֵל בְּכָל מָקוֹם. וְכָתוּב (שמות יב כ) "בְּכל מוֹשְׁבֹתֵיכֶם תֹּאכְלוּ מַצּוֹת" מַצָּה הָרְאוּיָה לְהֵאָכֵל בְּכָל הַמּוֹשָׁבוֹת הוּא שֶׁיּוֹצְאִין בָּהּ יְדֵי חוֹבָה:

The priests may fulfill their obligation with [matzot made from] Challah. or terumah, may be eaten only by the priests and their households. even though it is matzah which is not suited to be eaten by all people. 35b states that matzot whose consumption involves any prohibition may not be used to fulfill the mitzvah of matzah. (See the previous halachah.) Similarly, a person may fulfill his obligation with matzah [made] from ma'aser sheni [if he is] in Jerusalem. However, one may not fulfill his obligation with matzah made from bikkurim even [if he is] in Jerusalem.[The difference is] because there is no permissible way of eating bikkurim in all [Jewish] settlements. [In contrast,] ma'aser sheni can be redeemed and eaten in all [Jewish] settlements. need not be taken to Jerusalem, but may be eaten elsewhere. [Our Sages 36a interpreted Exodus 12:20,] which states: "Eat matzot in all of your settlements," [to imply that] only matzah that is fit to be eaten in all settlements may be used to fulfill one's obligation. are excluded, but not ma'aser sheni.

חַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר שֶׁעָשׂוּ אוֹתָן לְעַצְמָן אֵין יוֹצְאִין בָּהֶן שֶׁנֶּאֱמַר (שמות יב יז) "וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת" מַצָּה הַמִּשְׁתַּמֶּרֶת לְעִנְיַן מַצָּה בִּלְבַד הוּא שֶׁיּוֹצְאִין בָּהּ אֲבָל זוֹ מִשְׁתַּמֶּרֶת לְעִנְיַן הַזֶּבַח. וְאִם עֲשָׂאָן לִמְכֹּר בַּשּׁוּק הֲרֵי זֶה יוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ. שֶׁהָעוֹשֶׂה לִמְכֹּר בַּשּׁוּק דַּעְתּוֹ שֶׁאִם לֹא יִמָּכְרוּ יֹאכַל אוֹתָן וְנִמְצָא בִּשְׁעַת עֲשִׂיָּתָן שְׁמָרָן לְשֵׁם מַצָּה:

Loaves from the thanksgiving offering and cakes from the Nazirite offering, which an individual made for his personal use, may not be used to fulfill one's obligation, [as can be implied] from the statement [Exodus 12:17]: "And you shall watch the matzot." 38b extends the scope of that requirement, stating: Matzah which is watched with the sole intention [that it be used to fulfill the mitzvah] of matzah may be used to fulfill one's obligation. However, this matzah is also watched with the intention of [being used for a] sacrifice. Those that were made to be sold in the marketplace, [the baker] has the intention that if they are not sold, he will eat them. Therefore, while he was making them he [also] watched for the sake of matzah.

הַכּל חַיָּבִין בַּאֲכִילַת מַצָּה אֲפִלּוּ נָשִׁים וַעֲבָדִים. קָטָן שֶׁיָּכוֹל לֶאֱכל פַּת מְחַנְּכִין אוֹתוֹ בְּמִצְוֹת וּמַאֲכִילִין אוֹתוֹ כְּזַיִת מַצָּה. חוֹלֶה אוֹ זָקֵן שֶׁאֵינוֹ יָכוֹל לֶאֱכל שׁוֹרִין לוֹ רָקִיק בְּמַיִם וּמַאֲכִילִין אוֹתוֹ וְהוּא שֶׁלֹּא נִמּוֹחַ:

All are obligated to [fulfill the mitzvah to] eat matzah, (mitzvah 10) notes that even though the Torah restricted an uncircumcised person or someone who is impure from bringing a Paschal sacrifice, they must partake of matzah on Pesach night. even women and slaves. 43b makes an exception in this case. Deuteronomy 16:3 states: "Do not eat chametz upon it... eat matzot for seven days," establishing an analogy between the two mitzvot. Since women are obligated to fulfill the prohibition against eating chametz (for they are liable for the observance of all the Torah's prohibitions), they must also fulfill the positive commandment of eating matzah. A minor [old enough to eat bread] should be trained in [the fulfillment of] mitzvot). and be given an olive's size of matzah to eat. [For] a sick or elderly person who cannot eat, we can soak a cake [of matzah] in water and feed it to him, provided it does not dissolve.

מִדִּבְרֵי סוֹפְרִים שֶׁאֵין מַפְטִירִין אַחַר מַצָּה כְּלוּם וַאֲפִלּוּ קְלָיוֹת וֶאֱגוֹזִים וְכַיּוֹצֵא בָּהֶן. אֶלָּא אַף עַל פִּי שֶׁאָכַל מַצָּה וְאָכַל אַחֲרֶיהָ מַאֲכָלוֹת אֲחֵרוֹת וּפֵרוֹת וְכַיּוֹצֵא בָּהֶן חוֹזֵר וְאוֹכֵל כְּזַיִת מַצָּה בָּאַחֲרוֹנָה וּפוֹסֵק:

It is a Rabbinic ordinance that nothing at all is eaten after the matzah, not even roasted seeds, nuts, or the like. 119b) states: "No afikoman is served after the Paschal sacrifice." In his commentary on the Mishnah, the Rambam defines afikoman as "fruits served as dessert after the meal, such as roasted seeds, figs, raisins, almonds, and the like." Rather, even though one ate matzah and afterwards, ate other foods, fruit, and the like, one returns and eats a second olive's size of matzah at the end [of the meal] and ceases [eating].

אָסְרוּ חֲכָמִים לֶאֱכֹל מַצָּה בְּעֶרֶב הַפֶּסַח כְּדֵי שֶׁיִּהְיֶה הֶכֵּר לַאֲכִילָתָהּ בָּעֶרֶב. וּמִי שֶׁאָכַל מַצָּה בְּעֶרֶב הַפֶּסַח מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת עַד שֶׁתֵּצֵא נַפְשׁוֹ. וְכֵן אָסוּר לֶאֱכֹל עֶרֶב הַפֶּסַח מִקֹּדֶם הַמִּנְחָה כִּמְעַט. כְּדֵי שֶׁיִּכָּנֵס לַאֲכִילַת מַצָּה בְּתַאֲוָה. אֲבָל אוֹכֵל הוּא מְעַט פֵּרוֹת אוֹ יְרָקוֹת וְלֹא יְמַלֵּא כְּרֵסוֹ מֵהֶן. וַחֲכָמִים הָרִאשׁוֹנִים הָיוּ מַרְעִיבִין עַצְמָן עֶרֶב הַפֶּסַח כְּדֵי לֶאֱכֹל מַצָּה בְּתַאֲוָה וְיִהְיוּ מַצּוֹת חֲבִיבוֹת עָלָיו. אֲבָל בִּשְׁאָר עַרְבֵי שַׁבְּתוֹת אוֹ עַרְבֵי יָמִים טוֹבִים אוֹכֵל וְהוֹלֵךְ עַד שֶׁתֶּחְשַׁךְ:

The Sages forbade a person from eating matzah on Pesach eve,). in order for there to be a distinction between [partaking of it as food] and eating it on the evening [of the fifteen as a mitzvah.] 10:1) states that a person who eats matzah on the day before Pesach can be compared to a man who has relations with his betrothed in her father's house before the wedding. Whoever eats matzah on Pesach eve is given "stripes for rebellion" until his soul expires.Similarly, it is forbidden to eat on Pesach evening from slightly before the time of Minchah, in order that one will approach eating matzah with appetite. However, one may eat some fruit or vegetables, but should not fill up on them.The Sages of the former generations would starve themselves on Pesach eve 108a relates that Rav Sheshet would fast the entire day even though he was not a firstborn. so that they would eat matzah with appetite, and thus hold the mitzvot as dear. In contrast, on the eve of Sabbaths or other festivals, 6:16, the Rambam states:It is proper for a person not to dine on the day before a festival from the time of Minchah onward, as on the day before the Sabbath.The latter phrase is a reference to Hilchot Shabbat 30:4, which states:A person may eat and drink [on Friday] until nightfall. Nevertheless, as part of the honor given to the Shabbat, a person should refrain from scheduling a meal from the time of Minchah onward.Thus, on the day before the Sabbath and other festivals, a person should not schedule an important meal. However, he may partake of a casual meal and continue eating. On Pesach, even the latter is forbidden. one may continue eating until darkness. 29:12.