Egg Matza

Why is egg matzah problematic?

Indeed, one of the most confusing Pesach-food-related halachot for many may very well be the status of matza ashira, commonly known as “egg matza.” Let's take a look. (1)

The term matza ashira means “rich man’s bread” or “enhanced matza” and it refers to matza that contains additional ingredients besides flour and water. Although, as mentioned, matza ashira is usually known as “egg matza,” this description is not completely accurate. Some brands of matza ashira contain eggs, but many others do not. Some are made exclusively with eggs as the liquid medium and some are made exclusively with fruit juices as the liquid medium. Some are made with both. There is also matza ashira that is made with other enhancers, such as oil and honey. As such, matza ashira or “egg matza” is any matza containing more than just flour and water.

The confusion over the status of matza ashira is based on the following. According to most authorities and normative halacha, flour that is mixed exclusively with pure fruit juice cannot become Chametz. (2) In fact, there is not even a requirement to complete the baking of such a dough within 18 minutes, as there is with regular matza. On the other hand, flour that was mixed with both fruit juice and water can become chametz instantly. There is no “18-minute” allowance when making matza with both fruit juice and water and, therefore, the kneading and baking process would need to be completed in heroic time. (3) As such, one is discouraged from ever making or eating such products. (4)

What emerges from the above is that any dough made exclusively with flour and fruit juice is not chametz and may be eaten on Pesach. Nevertheless, Ashkenazi custom is not to eat any matza (or baked goods) that includes fruit juice in the dough due to the concern that perhaps a drop of water may have accidentally become mixed into the fruit juice or into the dough. So too, Ashkenazi custom also takes into consideration the minority opinion that even fruit juice alone can cause flour to become chametz immediately. As such, Ashkenazim do not eat matza ashira on Pesach. (5) It should be noted that most “chocolate- covered matza” is actually made with matza ashira and should, therefore, not be eaten by Ashkenazim.

Nevertheless, since the halacha is essentially in accord with the view that dough made exclusively with fruit juice is completely permissible, Ashkenazim are lenient for those who need such products, such as the old, sick and, maybe, even children.(6) The Ashkenazi opposition to matza ashira is only with regard to eating it. There is no problem with owning or handling matza ashira on Pesach. Because matza ashira is treated somewhat like chametz, the Ashkenazi ban on eating matza ashira begins at the same time that the ban on eating chametz on erev Pesach begins. (7)

According to Torah law, the matza eaten at the Seder for the sake of the mitzva must be lechem oni -- “poor man’s bread.”(8) This means that it must be made exclusively with flour and water. It must also be shmura , prepared for the sake of the mitzva. As such, any form of matza ashira is invalid for the mitzva of matza at the Seder. Nevertheless, one who has difficulty eating regular matza may dip it into water or fruit juice in order to soften it and better be able to eat it. Doing so does not transform it into matza ashira . One still fulfills the mitzva of eating lechem oni .(9)

It is interesting to note that some consider an overly large matza to be matza ashira even if it is made exclusively of flour and water, and even if it is “ shmura ”! Such a matza would, therefore, be disqualified for use at the Seder. (10) Overly large in this context refers to over 4 kg, something highly unlikely for anyone to produce. But if you manage to bake or buy such a large matza, do not use it for the Seder!

[1] OC 462:4. All matza ashira related halachot can be found in OC 454, 455, 461, 462.

[2] OC 462:1. Nevertheless, some of the early authorities disagree and rule that fruit juice can indeed become chametz in dough. See Rashi, Pesachim 36a and Raavad, Chametz U’matza 5:2 though the halacha is not in accordance with this view.

[3] OC 462:2; Mishna Berura 462:6,7,8.

[4] See Elya Raba 461:4; Kaf Hachaim, OC 461:48.

[5] Mishna Berura 462:15.

[6] Rema, OC 462:4.

[7] Piskei Teshuvot 444:3.

[8] OC 462:1.

[9] OC 461:4; Mishna Berura 461:17,18; Binyan Tzion 29.

[10] Shulchan Aruch Harav, OC 454:5.