Siman 476

We learned in a Mishnah (53a): In a place where they were accustomed to eat roasted meat on the nights of Pesach, they may eat it. In a place where they were accustomed not to eat it, they may not eat it. Because the Pesach offering is only eaten roasted—that is, on a spit over the fire, not in a pot and not in water—therefore, there were those who were concerned lest people say that one is eating the Pesach offering in this time, which would be consecrated meat outside the Temple. And they were stringent upon themselves not to eat any roasted meat on the night of Pesach, even from the meat of an animal that is not fit for the Pesach offering. And those who followed the custom of prohibition—the prohibition also applies to their children after them. And regarding this it is said: "Hear, my son, the instruction of your father..." (50a). And our countries are among the places where they were accustomed not to eat it. And specifically meat roasted over the fire, and not what we call "braten."

And pot-roast, which is to place the meat in a pot without water—it seems to me that it is permitted, since the pesach is disqualified in such a manner, as is stated in the Gemara (41a). And even though there is a dispute there, that is only regarding lashes. However, according to everyone, the pesach is disqualified, as it is not "roasted over fire" (Tosafot ibid. s.v. "ika"). And so wrote the Rambam in the eighth chapter of Korban Pesach, see there. And therefore, even if one roasted it and afterwards cooked it, or cooked it and afterwards roasted it—it is permitted to eat, since it is disqualified for the korban pesach, as the Rambam wrote there. And the Acharonim wrote that even pot-roast, or if one cooked it and afterwards roasted it—it is forbidden. And even if one cooked it and afterwards made it a pot-roast—it is forbidden, because the name "roast" is upon it (Magen Avraham and Chayei Adam). And I do not know why we should be stringent in a mere custom regarding a matter for which there is no reason. And that which they brought as proof from what our teacher, the Beit Yosef, wrote in section 2, that even calf meat and poultry, anything that requires shechitah is forbidden to eat roasted in a place where they practiced not to eat roast, thus far his words—it is not a comparable case. For there, when they accepted upon themselves not to eat roast—they accepted upon themselves every type of meat roast. However, in any event, it refers to roast that is fit for the pesach, and not roast that is unfit for the pesach. And it requires further study.

And even in a place where they are accustomed to eat roasted meat—it is forbidden to eat a kid or a lamb that is "mekulas," meaning when it is roasted entirely as one. For this clearly appears like the Pesach sacrifice, and they will say of him that he eats consecrated meat outside. Therefore, if it was cut into pieces, or if he cut a limb from it, or if he boiled a limb of it even while it was attached—it is permitted to eat in a place where they are accustomed to eat roasted meat. And it appears that even if it is only without the entrails—it is also permitted, for this is not like the Pesach sacrifice. And so it is explained from Rashi (96a) who wrote: Mekulasin—its head with its legs and its entrails, see there.

Even for us, roasted fish and a roasted egg are permitted, as they are not included in the category of meat. However, liver and spleen and all the intestines—they are included in the category of meat and are forbidden when roasted, as is proven regarding the matter of vows in Yoreh Deah in siman 217, see there. According to this, it is forbidden for us to eat liver on the night of Pesach, for it is only possible through roasting, as melihah is not effective for liver, and it has no permission unless one boiled it afterward or fried it in fat. And there is one who went to an extreme to forbid even a roasted egg, and there is no reason for this (Taz subsection 3). And it is proper not to eat and not to drink too much at this meal, so that one does not eat the afikoman as a gluttonous eating, so that the eating of the afikoman is not a burden upon him (see Magen Avraham subsection 2). And it is our custom to eat eggs at this meal as a remembrance of mourning, because the day on which Pesach falls is the day on which Tisha B'Av falls, as is known. And also as a remembrance of the destruction, for they used to offer the Pesach sacrifice and now we have lost it through our iniquities. And some have the custom not to eat any dipping on this night, except for the two dippings that are in the order. Therefore, they eat meat without dipping it in anything. And one must be careful not to drink much during the meal, so that sleep does not seize him, and he will not be able to say the Hallel and the entire matter of the Seder. And the wise man's eyes are in his head, to know that this night is entirely holy, and he should perform the Seder with great joy.