Gebrochts – A Deeper Look

In the past 25 years, Pesach cakes have almost become completely gebrochts-free. They have also
become quite expensive. Indeed, one shopper at a supermarket in the Five Towns had recently
commented, “I have become gebroke from gebrochts!”
In many familes, Matzah Brei is a favorite. In others, it brings shudders down the spine (well, almost).
The issue, of course, is gebrochts.

WHAT IS IT?
What is gebrochts all about and where did it come from?
The Shulchan Aruch (OC 461:4) writes that one fulfills the Mitzvah of Matzoh with matzoh shruyah –
gebrochts, soaked Matzah – as long as the Matzoh remains intact and whole. This is based upon the
Gemorah itself (Psachim 41a), which states the very same law. What then is the source for the custom
of avoiding Gebrochts – dipped or wetted Matzoh?
Almost without exception, the custom to refrain from Gebrochts has spread throughout the Chassidic
world and even among others. What are some of the halachos of this Minhag? How did this Minhag
develop? In this article we will address some pertinent halachos as well as attempt to trace the origin of
this stringency.

WOMEN AND GEBROCHTS
A woman should follow the custom of her husband. Thus, if while she was single she did not eat
gebrochts, but married someone whose custom is to eat it, she may eat gebrochts on Pesach – even
without doing hataras nedarim. This is the view of Rav Moshe Feinstein (IM Vol. I #158), Dayan Weiss
(Vol. IV #83) and Rav Shlomo Zalman Auerbach (Halichos Shlomo, Pesach 4:20).

VARIOUS LENIENCIES
Rav Elyashiv zt”l was asked a question by a non-grebocht eater: “My father is sick, is it better for him to
eat gebrochts or kitniyos?”
He answered (Ashrei HaIsh 60:20) that it is better to eat gebrochts.
Some who have the minhag to avoid gebrochts do allow semi-solids on the Matzah such as butter.
Others forbid this as well (See Piskei Teshuvos 458, note 23).
Some allow children to eat gebrochts while they themselves avoid it.

EARLIEST REFERENCES
The first reference this author could find that directly mentions the Minhag of avoiding a form of
gebrochts is the Olas Shabbos (453:3) who discusses a halacha in the Bach that Matzos should be baked prior to Pesach and not during Pesach. Why is this so? Chometz is only batel before Pesach and not during Pesach. The Olas Shabbos adds, “And one who is concerned for this stringency should not cook a baked Matzoh on Pesach either, for how is it different than baking?” In other words, the Olas Shabbos is concerned that the Chametz that was mixed into the Matzoh but became nullified before Pesach is now re-awakened on Pesach itself.

The Mogain Avrohom 458:1 cites the Olas Shabbos and asks a series of questions on it, differentiating
between the Bach’s case and the scenario described by the Olas Shabbos.
Regardless, the concern of the Olas Shabbos deals with a Gebrockts of actual cooking. Simply soaking
the Matzoh would not seem to be a concern of the Olas Shabbos, because it is not reawakened yet
through any process.
The Knesses HaGedolah cited by the Mogen Avrohom (OC 473) tells us to avoid using it it as a fish
coating because of a woman who once confused it with flour. The Pri Chadash in 461:2 disagrees and
writes, “I say that this is all permitted and we cannot make our own enactments, and who cares if one
woman made a mistake in halachah?”
The Shaarei Teshuva in OC 460:2 after explaining that it is technically permitted, writes, “Nonetheless,
one who wishes to sanctify himself with that which is permitted.. we do not stop him.”
The next time we see a concern for Gebrokts in print is in the response of Rabbi Shniur Zalman of Liadi,
the GraZ or the Baal HaTanya. The concern he raises is that perhaps the Matzoh was not kneaded
sufficiently, and some unbaked flour remains on the Matzoh. The soaking will thus bring about a
Chometzization process.
The observant reader will note that this is a different concern that that mentioned by the Olas Shabbos.
The Machtzis HaShekel voices the same concern in 458:1 about the unbaked flour. The Aishel Avrohom
(Botshatch 447:4) is similarly concerned.

HINTS IN THE GEMORAH
If we wish to find hints to the common practice of avoiding some form of Gebrokts – we can. The
Gemorah in Psachim (40b) discusses an item called Chassissi which the workers of the house of the
Raish Galusa would make. There were Amoraim, the Gemorah indicates, who were unsettled with
eating it, however. Although Rabbi Yitzchok quoted in Tosfos understands it to be a lentil paste, the Rif
describes it as Matzoh that was rolled and cooked.
There are also two fascinating quotes of the Raavan (Psachim 73b). Firstly, he writes that one should
avoid soaked Matzoh in soup on the first night of Pesach – because this takes away the taste of Matzoh
itself. This is actually a proof to the notion that on the rest of Pesach one can eat Gebrokts. However, he
also writes that one should avoid making Matzoh balls because people may come to do it with flour
itself and cook it. The Be’er Heitev OC 460 cites the Knesses HaGedolah to this effect as well.
The Ravya (Psachim 475)also explains that some people do not make kneidlach out of a concern that
others may mix this up with doing it with flour and water. He describes this stringency as a Chumrah of a
Baal Nefesh (a worthy individual).
The Maharshdam (responsa OC #26) describes Yupkes, a Matzoh meal based item, and explains that a
Baal Nefesh should avoid it.
How does it fit into common practice? For the Korech section of the Pesach Seder people that avoid
Gebrochts just dip the Marror in the Charoses – not the Matzah (See Mishna Brurah 475:19). Is it
Muktzah for those who do not eat it? The Chazon Ish (Shabbos 49:15) rules that cooking Kneidlach from
Yom Tov to Shabbos may be Muktzah if one’s minhag is that Gebrochts are forbidden. If one is merely
stringent to avoid it, then it is permitted.

FORBIDDING AVOIDING GEBROCHTS
There are also opinions that it is forbidden to be stringent. The Sheilas Yaavetz (Vol. II #65) cites his
father the Chacham Tzvi that it is wrong to disallow the Simchas Yom Tov with far-fetched stringencies!

WHEN DID IT START?
So when did the Chassidim start it? Reb Mendel of Vitebsk is cited by many of the early Chassidim as
attributing it to the Maggid of Mezrich and that, believe it or not, the Baal Shem Tov did eat Kneidlach!
The Chsam Sofer (Responsa OC 138) also used to consume Gebrokts – especially with soup Kneidlach.
Rumor has it that some members of the Chsam Sofer’s family even have the recipe for Kneidlach that his
wife used.

BACK TO PESACH CAKES
It is also interesting to note that the change in our Pesach cakes adversely effects Sefardic Jews and
those who follow the customs of the Vilna Gaon. How so? When there is no mezonos (Matzah meal) in
what is baked, it is not subsumed under the leniency of Pas Palter – baker’s bread. It would be
considered Bishul Akum for Sefardim and for followers of the Vilna Gaon. Since most of our bakeries
have an aino yehudi preparing the Pesach cake – the non-gebrochts Pesach cakes would not be kosher
for Sfardim.

CONCLUSIONS
In conclusion, Pesach allows us yet another opportunity to connect with our generations past, by strictly
adhering to the Minhagim of our parents and grandparents. Focusing on this aspect of the Minhag will
allow us to ever further our growth over this Yom Tov. A gut Yom Tov!