Pesachim 36a, b

The rabbis begin with a discussion of redundant prohibitions - for example, we are not to eat leavened bread AND we are not to eat untithed produce, thus untithed leaven is prohibited on two grounds.  They continue with a conversation about the bread of affliction, lechem oni.  Are we talking about the bread of affliction, of pain and suffering, or the bread of the poor (oni spelled with an ayin), as Rabbi Akiva asserts.  Can we eat this bread when we are in acute mourning?  For we are supposed to eat in a state of joy (Deuteronomy 26:14).

The rabbis continue this discussion through an examination of how matzah is made.  When the dough has been kneaded with wine, oil or honey, can it be lechem oni?  The rabbis debate the meaning of the word 'oni' further, mentioning the vocalization of the letter ayin.  And perhaps it is permissible to spread wine, oil or honey on the dough after it has been kneaded?  What about using warm water to prepare matzah? What about using milk in its preparation?  What if the matzah is in an unusual shape, like the shape of an ox's eye, to designate its status as dairy?

The rabbis agree that matzah that fulfills the commitment of "and you will eat it" on the first night of Pesach truly must be lechem oni, the bread of affliction/of the poor, without the enhancement of any ingredients.  As well, proper supervision of the preparation of matzah must be observed.  Perhaps, however, following the first night of Pesach, it is permissible to eat matzah that has been flavoured in some way.

Of note is Rabbi Yehoshua, who instructed his sons regarding adding milk to the dough kneaded for matzah following the first night of Pesach.  His sons, and not his daughters.  His sons and not his wife.  His sons and not his servants.  There is no commentary offered in the Koren edition to help explain this instruction.  It would seem that sons were the cooks -- at least with regard to ritual food items.  Though Rabbi Yehoshua was instructing them regarding food preparation beyond the commanded matzot.  When did baking become understood as the work of women?

The rabbis speak further about making matzah, including boiling, soaking and using first fruits in its preparation.  They think about the verses that state "matzot, matzot" (Deuteronomy 16:3, 8) and "in all of your habitations you shall eat matzot" (Exodus 12:20).  Why these words that are repeated; what is excluded when mentioning 'your habitations'?  To explain these curiosities, the rabbis make connections between the idea that any matzot might be acceptable and the rituals regarding bringing first fruits/second tithe to Jerusalem.  They continue to debate possible connections between offerings and making/eating matzot.

In a note, Steinsaltz mentions the manner in which the priest would offer 'a handful'.  Three middle fingers would be used to scoop, and the thumb and baby finger would carefully brush away the excess flour.  The exact amount of a handful was taken very seriously.  I wonder how the priests accounted for different sized hands and fingers; for sweaty hands in the desert; for those who accidentally dropped flour on route to the sacred vessel in the Temple.  A punishment for the latter, but what of a priest with very small hands?  Was the 'handful' understood to be accurate as long as it followed the measurement of each priest's hands?

We are taught about asheisha, which is either dough prepared with oil and honey or a very large matzah. Either way, an asheisha would not have the appearance/taste of lechem oni.  However, perhaps an asheisha is in fact a measurement, or a jug of wine, or cake made from 1/6 an eipha of flour.  The rabbis move immediately from this conversation in the Beit Shammai's assertion that we are not to eat thick bread on Pesach.

I love when my learning actually informs my previous practice.  Today I learned about why it must be plain matzah on the seder table while other matzot can be used throughout the holiday.  I learned why matzot are considered to be kosher for Pesach without meeting the requirements of every commandment regarding matzah.  It is so much more satisfying to read the arguments themselves than simply to learn the rules.