Siman 471

The sages taught in the Mishnah (99b): On the eves of Pesachs near the time of mincha – a person should not eat until it grows dark. In order that he should eat the matzah of the mitzvah with appetite, for the sake of the beautification of the mitzvah (Rashi). That is to say: even though one who eats a kezayit of matzah at a time when he is full, if it is not for him a "gross eating," meaning that his soul is repulsed by the eating due to his great satiety – he has fulfilled the obligation of matzah, as we say in Nazir (23a) regarding the Pesach offering, and the same law applies to matzah. Nevertheless, this is not a beautification of the mitzvah, and the beautification is that he should be almost hungry, and eat with appetite.

And this "near to mincha" is near to mincha ketana, meaning from nine hours and above. For nine and a half is the time of mincha ketana, and "near to mincha" means from the beginning of the tenth hour (Rashbam). And such is the conclusion of the Shas (107b). And there is one who wrote that one should be stringent from near to mincha gedola (Ran ibid.). And thus it is explained from the words of our teacher, the Rema, later in siman 639 regarding Erev Sukkot, and he wrote: similar to the eating of matzah (and the Magen Avraham already questioned this there). And the truth is that it can be said that here too his opinion is such. And that which he did not provide a gloss here is because, regardless, we have nothing to eat after midday on Erev Pesach, for behold, chametz and matzah are forbidden. And the prohibition is only on matzah ashira, and behold, we are forbidden from matzah ashira as I wrote in siman 462, which is not the case on Erev Sukkot (Chok Yaakov, subsection 1). And it appears that everything is according to what kind of person he is. For according to the law of the Gemara, the prohibition is only near to mincha ketana; however, there are many people who, if they eat at midday, will no longer eat the kezayit of matzah with an appetite as is known, and these are certainly forbidden from midday.

The prohibition does not apply to chametz, for in any event it is forbidden. And matzah with which one fulfills the obligation of matzah—it is also forbidden on Erev Pesach, for anyone who eats matzah on Erev Pesach is as if he cohabits with his betrothed in his father-in-law's house, as is found in the Yerushalmi. And the prohibition is only on matzah ashira, but dessert foods—it is permitted to eat (Gemara ibid.), such as meat and fish, and fruits and vegetables, provided that he does not fill his stomach with them. And if he is an istanis, such that even if he eats a little it harms his eating—everything is forbidden. And cooked matzah is like dessert foods. For the prohibition is only on a type of bread, such as matzah ashira or fruit juice with water, which is also like matzah ashira (see Magen Avraham, subsection 5).

And regarding wine, they said in the Gemara (108a) that Rava would drink wine on the eve of Pesach, because wine stimulates the appetite for eating. And in Berakhot (35b) they said that when one drinks much wine – it stimulates. But a small amount does not stimulate, but rather sustains the heart. And for this reason, our teacher, the Beit Yosef, wrote that one should not drink a small amount of wine, but a large amount – it is permitted for the reason that has been explained. And so wrote the Tosafot there. And one must wonder about the Tur, who wrote that one may drink wine whether much or a small amount, because it stimulates the appetite for food. Thus far his words. And this is against the Gemara, as I have written. And the commentators have already stood upon this, and some answered that even though it sustains – it does not sustain so much that it should be forbidden to drink because of this (Beit Yosef). And some answered that a small amount sustains, meaning it is only a small amount that sustains (Bach). And some answered that when we join this small amount to the first two cups – it becomes much, and it stimulates. And even though this is a long time before the cups, nevertheless it stimulates (ibid. and Taz subsection 2). But all this, from where do we have it for the Tur to say so? And it seems to me that his reason is because in Pesachim, regarding the essence of this law, it did not mention that there is a distinction between much and a small amount – learn from this that there is no distinction, for if not so, the Gemara would not have omitted to say regarding that of Rava: "And we only said this regarding much, but a small amount sustains" – learn from this that there is no distinction except regarding the matter of the blessing. And the Rambam did not mention this at all. And drinking a small amount of burnt wine – certainly stimulates.

A minor who does not know what is recounted regarding the exodus from Egypt at night—it is permitted to feed him. But a minor who knows—one should not feed him, so that he does not sleep. And they should explain to him the matter of the exodus from Egypt, for that which they said in the Mekhilta, "And for the one who does not know how to ask, you open for him"—it seems to me that its explanation is a minor who does not have the intellect to be questioned (end of chapter 3 of Sukkah) and does not know how to ask, but understands what is being said. Therefore, it is a mitzvah to explain to him the matter of the exodus from Egypt (see Magen Avraham subsection 7). And some are accustomed not to eat chazeret on Erev Pesach, so that he will eat the maror with an appetite. And similarly on the first day of Pesach, so as to eat it on the second night with an appetite. And there is no basis for this, for is the eating of maror a "good eating" such that it should be with an appetite? On the contrary, it is a remembrance of the affliction. And similarly, some are accustomed to diminish the eating of matzah on the first day in order to eat on the second night with an appetite, and similarly to diminish the drinking of wine, unless he drinks much and it stimulates the desire for eating as I have written. And some are even more stringent not to eat fruits on Erev Pesach, so as to eat the charoset with an appetite. And one need not be concerned for this custom. And some are stringent not to crumble or break matzot on Erev Pesach, so that he does not come to eat from them. And one need not be concerned for this either, for this is only regarding a Torah prohibition. And know that matzah that was baked properly, and afterward was crumbled and kneaded with wine, oil, and honey, and was not cooked—it is not called "matzah ashirah" and it is forbidden to eat it on Erev Pesach. For "matzah ashirah" is only when the dough was kneaded with fruit juice, but if it was cooked—it is permitted to eat, but not through baking without liquid. And if he began to eat before the tenth hour, and his meal extended until the night—his law is like all Shabbatot and Yamim Tovim as was explained in siman 271, see there. And it is a mitzvah to wash and shave on Erev Yom Tov, and to wear fine clothes as on Shabbat.