The Roller Matzah and Machine Matzah Controversy
One of the hand-Matzah bakeries that produces and exports Matzah around the world, utilises a mechanism to roll the Matzos flat and into their round shape. There has been much discussion and debate about whether these Matzos can truly be considered as hand-Matzos for those who are careful to only eat hand-Matzos on Pesach.The mechanism operates like a “pasta-roller”, where one worker turns a manual crank that turns 2 rollers. The dough is fed through between the rollers and collected by another worker. The same process is repeated in a second mechanism to roll the Matzah even flatter.
The Machine-Matzah Dispute
To answer this question and explore the matter at hand, we need to go back through the history and Halachic opinions of the Poskim on the emergence of machine Matzos.
When the first machine Matzahs came out in the mid-1800s, the great Poskim of the time (and ever-since) fiercely debated the status of these Matzahs. Some[1] were greatly in favour of the machine Matzaos, seeing many Halachic and practical advantages. But others[2] were staunchly against the machine Matzahs. Some forbade their use only for the Mitzvah of Matzah on the first two nights of Pesach and others forbade their use entirely.
In the responsa of those who opposed the machine Matzos, we find number of different reasons for their opposition, including;
Whilst the original machines, run by less scrupulous individuals may have legitimately had concerns of Chametz, when supervised by G-d-fearing Rabbonim and Hashgacha, this concern is easily mitigated. Indeed, many argue that there is greater concern for Chametz in hand-made Matzah than the machines and that in this regard, the machine Matzahs are more Mehudar.
It is recorded that the Rebbe’s grandfather permitted the use of machine Matzah and the Rebbe Rashab sent machine Matzah to people for Pesach[3]. Certainly they did not consider there to be any concern of Chametz.
Some of the other concerns could be mitigated as well. The Matzahs could be made round, a special tax could be levied on the merchant to give money to the poor. The room and equipment could be kept cool etc.
Kavanah Lishma – Proper Intention
The biggest Halachic issue discussed on this topic is the status of Lishma.
Concerning the Matzah, the Torah says “you shall guard the Matzos”. This means that the Matzos must be guarded against becoming Chametz for the sake of Pesach[4].
The Gemara explains that this means that after the water has been mixed with the flour, if one sees that the dough is coming close to becoming Chametz, one must take care to ensure that it does not[5].
Many Rishonim learn that this is not just to take care that the Matzah does not become Chametz. Rather the making of the Matzah requires specific active Kavanah when being made. Rashi writes that in every Shimur (guarding) that you do , you should have in mind Lshem Matzah Shel Mitzvah – that this is for the sake of the Matzos for the Mitzvah.
The Alter Rebbe[6] writes that one can only fulfil the Mitzvah of eating Matzah on the first night of Pesach on Matzah that was made for the sake of Pesach. This refers to the 3 processes of kneading, rolling and baking. There is a doubt whether the making of the holes is also included and it is preferable to be strict[7].
Since this requires Kavanah, it cannot be performed by a non-Jew, a child, a person of limited intellect (Shoteh) or a deaf-mute (Cheresh). This applies even if a Jewish adult were to supervise them and tell them to have Kavanah[8].
Rav Hai Gaon and a number of Rishonim maintain that there is no obligation for the Matzah to be made with an active Kavanah Lshem Pesach. The requirement to guard the Matzah is merely to take care that from the time the water is mixed into the flour it does not become Chametz. For this, a Jewish adult observing would be sufficient.
The Alter Rebbe and Mishna Berura, following the Magen Avraham, rule that the primary opinion is the first one.
Since a machine is not able to have Kavanah, the opponents argued that these Matzahs are no better than the Matzos made by a non-Jew or child with an adult standing over them.
Those who permitted the machine Matzos were of the opinion that since a Jew turns the handle or presses the button to start the mechanised process, everything that follows is attributed to him and his Kavanah for the initial action continues to be effective throughout the rest of the process.
The earliest Poskim were discussing a mechanical machine. The second generation Maatzah machines were electric.
Some argued that the electric machines were even worse. Unlike the mechanical machines where a Jew was involved in the turning of the wheels, the pushing of the button to activate the machine is not considered to be an action or Koach at all.
Others, including the Achiezer and Rabbi Shlomo Zalman Auerbach were of the opinion that the pushing of the button is considered the Koach of a person as well.
Many Jews, particularly Chassidim, are careful to only use hand-Matzos throughout Pesach. Others will eat machine-Matzos during the duration of Pesach but will only use hand-Matzos for the Mitzvos of the Seder night.
The Rebbe writes that since Matzah is called “bread of faith” and therefore influence Emunah[9], we are extremely careful to not use machine Matzos. Even children should not be given machine Matzos. The Rebbe[10] also encouraged the distribution of hand-made Shemurah Matzos to non-observant Jews to use[11].
As discussed above, the primary concern is the issue of Lishma, that there is a requirement that the dough be kneaded and the Matzos shaped and baked, with active Kavanah by the person working on them, that it is for the sake of Pesach and the Mitzvah of Matzo. This is the reason why a non-Jew or child cannot be involved in the making of the Matzah, even if they are supervised by an adult to Jew who makes sure that the dough does not become Chametz.
For this reason, it is customary for those involved in making and baking Matzos to say L’sheim Matzos Mitzvah - for the sake of the Matzos that will be used for the Mitzvah – at various intervals during the process.
The requirement of Lishma applies for the Matzos which one uses to fulfil the obligation of eating Matzah on the Seder night[12].
The opponents to machine Matzos argue that a machine cannot have Kavanah and that the actions of kneading, rolling and baking must be actively done by a Jewish adult who will have Kavanah at the time of their action. The lenient opinions consider the intention of the Jewish adult at the time that they operate the machine to be sufficient.
Roller-Matzah
In the case of our question, the Matzah is rolled into shape using a manually-operated mechanical device that is operated manually by a Jewish adult. The question is whether the rolling is considered to be done by the hand of the operator and therefore his Kavanah works, or whether it is considered as though the machine is rolling the dough and the machine does not have Kavanah.
The answer to this question depends on what level of direct physical involvement is required for Matzah for the rolling to be attributed to the person.
Kocho
In many areas of Halacha, an action that results from the “Koach Rishon” of a person, is directly attributed to the person as though they have done the action themselves. A Koach Rishon means that it is the direct and immediate result of the person’s action.
In contrast “Koach Kocho” literally the Koach coming from one’s (initial) Koach i.e. a secondary result or follow-on result from one’s initial action, is not attributed directly to the person and considered their action.
One area where we see this is in the laws of Netilas Yadayim. For Netilas Yadayim, the water must come onto one’s hand through the Koach of a person – מכח נותן.
Halacha rules that if one washes with the water that comes as a result of opening the tap on a barrel, it is considered Koach Hanosein. However, only the initial flow of water as a result of opening the tap is attributed to the Koach of the person. The subsequent continued flow is not and so one must open and close the tap each time[13].
Netilas Yadayim is a Rabbinic Mitzvah. However, we also see this principle in the Biblical requirement of Shechita. Shechita also requires Koach Gavra – that it be done through the action of a person[14].
The Shulchan Aruch[15] rules that if a person attaches the Shechita knife to a wheel and they turn the wheel with their hand or foot, such a Shechita is Kosher. This is because it is coming through the Koach of the person, even though the person is not directly holding or operating the knife.
If the wheel is turned by water, the Shechita will be invalid as it is not being done through the Koach of a person. However, if a person opens the tap that causes the wheel to spin and perform the Shechita, the Shechita is considered to be through the Koach of a person and will be valid.
However, the Shulchan Aruch qualifies that this only true for the initial spin as a result of the initial opening of the water tap. The subsequent spinning from the flow of water is no longer attributed to the person’s Koach.
Based on this principle, many Rabbonim argue that Kocho Rishon, such as turning a wheel, is considered as the direct action of the person themselves (גופו). Therefore, the Kavanah of the one manually turning the rollers through a crank would be affective.
They argue that the even though the early Poskim who forbade machine-Matzos were discussing manually operated machines, it was where the Koach of the person ends and the machine continues to operate[16], which would be Koach Kocho. This is why the intention of the manual operator is insufficient, because they are not constantly involved.
In our case, where the Koach of the person is directly and constantly involved throughout the process, even those Rabbis would agree that the Kavanah if effective.
Others Rabbis say that the early Poskim were talking about similar types of machines and that they forbade the Matzos even though the Koach of the person was direct and constant. In their view, for Matzah, the Koach of a person is insufficient and that it must be direct involvement with the Matzah with one’s hands. This is classified as Begufo as opposed to Bekocho.
However, according to this position, how is the use of this machine any different to using a rolling pin? When using a rolling-pin the rolling is also happening through the Koach of the person that “operates” the stick. Yet throughout the generations, Matzos have been shaped using rollers and the holes are also made by manually operating a wheeled hand-held tool[17].
Some suggest that there are differences based on the type of Keili and how it is used. Some Keilim are considered as merely an extension of one’s hand[18]. This is because one is holding the actual Keili in one’s hand. A rolling-pin would fall into this category and would be classified as Gufo. In the case of the roller mechanism, since one is turning a crank as opposed to manually rolling the rollers, it is classified as Kocho.
This article is not to issue a Psak Halacha, but rather to explore the discussion and issues involved. One should ask their personal Halachic authority for a definitive Psak on the use of Matzos made in this manner.
[1] Including the Shoel Umeishiv, Rabbi Yosef Shaul Natansohn,Tiferes Yisroel, Aruch Laner and Kesav Sofer
[2] Including Mahari Assad, Shlomo Kluger, Maharsham, Divrei Chaim, Chiddushei Harim, Avnei Nezer, Darkei Teshuvah
[3] Otzar Minhagei Chabad
[4] Rashi Pesachim 40a
[5] Pesachim 40a. Shulchan Aruch Harav 453:15
[6] Siman 460
[7] Shulchan Aruch Harav 460:2, Mishna Beura 460:1
[8] Tur, Beis Yosef 460, Ritva 40a, Avudraham, Manhig.
[9] As discussed in Chassidus
[10] Toras Menachem 3 p7
[11] Likutei Sichos 1 p243
[12] Those who forbade machine-Matzos throughout Pesach – even on today’s machines where there is no concern of Chametz – was so that people do not come to use them on the Seder night as well.
[13] See Shulchan Aruch Harav 159:18
[14] Yoreh Deah 3:1
[15] Yoreh Deah 7:1
[16] See Shu”t Maharsham 9:31. Piskei Teshuvos 460:1
[17] According to the opinion that also requires Kavanah for the making of the holes
[18] Such a distinction applies in the laws of Shabbos, where taking desired food from undesired using a fork is permissible because it is considered as ידא אריכתא, like a long hand, as opposed to being Borrer with a Keili which is Ossur.
The Machine-Matzah Dispute
To answer this question and explore the matter at hand, we need to go back through the history and Halachic opinions of the Poskim on the emergence of machine Matzos.
When the first machine Matzahs came out in the mid-1800s, the great Poskim of the time (and ever-since) fiercely debated the status of these Matzahs. Some[1] were greatly in favour of the machine Matzaos, seeing many Halachic and practical advantages. But others[2] were staunchly against the machine Matzahs. Some forbade their use only for the Mitzvah of Matzah on the first two nights of Pesach and others forbade their use entirely.
In the responsa of those who opposed the machine Matzos, we find number of different reasons for their opposition, including;
- The complex machines with different parts and screws are very difficult to clean out every 18 minutes and there is the strong likelihood that Chametz will be present.
- The Divrei Chaim records testimony of a community member who witnessed Chametz Gamur in a machine. He writes how the owner of the machine and the certifying Rabbi were deeply ashamed and regretful when this was pointed out.
- The Matzahs must be round since the Torah describes the Matzos as Ugos. There is basis for this in Kabbalah.
- There is a concern that some oil from the machine will become mixed into the dough. If even the smallest amount of Mei Peiros (liquid other than water) is mixed in, the dough becomes Chametz very quickly.
- Chadash Asur Min Hatorah and concerns of reform influences as well as the obligation to follow the customs of our ancestors
- One loses the love of the Mitzvah when not actively involved with one’s hands.
- Many poor people who made Parnasa from working in the hand-Matzah bakeries would lose their Parnasa as a result of the machines.
- The metal parts get warm which accelerates the Chametz process
Whilst the original machines, run by less scrupulous individuals may have legitimately had concerns of Chametz, when supervised by G-d-fearing Rabbonim and Hashgacha, this concern is easily mitigated. Indeed, many argue that there is greater concern for Chametz in hand-made Matzah than the machines and that in this regard, the machine Matzahs are more Mehudar.
It is recorded that the Rebbe’s grandfather permitted the use of machine Matzah and the Rebbe Rashab sent machine Matzah to people for Pesach[3]. Certainly they did not consider there to be any concern of Chametz.
Some of the other concerns could be mitigated as well. The Matzahs could be made round, a special tax could be levied on the merchant to give money to the poor. The room and equipment could be kept cool etc.
Kavanah Lishma – Proper Intention
The biggest Halachic issue discussed on this topic is the status of Lishma.
Concerning the Matzah, the Torah says “you shall guard the Matzos”. This means that the Matzos must be guarded against becoming Chametz for the sake of Pesach[4].
The Gemara explains that this means that after the water has been mixed with the flour, if one sees that the dough is coming close to becoming Chametz, one must take care to ensure that it does not[5].
Many Rishonim learn that this is not just to take care that the Matzah does not become Chametz. Rather the making of the Matzah requires specific active Kavanah when being made. Rashi writes that in every Shimur (guarding) that you do , you should have in mind Lshem Matzah Shel Mitzvah – that this is for the sake of the Matzos for the Mitzvah.
The Alter Rebbe[6] writes that one can only fulfil the Mitzvah of eating Matzah on the first night of Pesach on Matzah that was made for the sake of Pesach. This refers to the 3 processes of kneading, rolling and baking. There is a doubt whether the making of the holes is also included and it is preferable to be strict[7].
Since this requires Kavanah, it cannot be performed by a non-Jew, a child, a person of limited intellect (Shoteh) or a deaf-mute (Cheresh). This applies even if a Jewish adult were to supervise them and tell them to have Kavanah[8].
Rav Hai Gaon and a number of Rishonim maintain that there is no obligation for the Matzah to be made with an active Kavanah Lshem Pesach. The requirement to guard the Matzah is merely to take care that from the time the water is mixed into the flour it does not become Chametz. For this, a Jewish adult observing would be sufficient.
The Alter Rebbe and Mishna Berura, following the Magen Avraham, rule that the primary opinion is the first one.
Since a machine is not able to have Kavanah, the opponents argued that these Matzahs are no better than the Matzos made by a non-Jew or child with an adult standing over them.
Those who permitted the machine Matzos were of the opinion that since a Jew turns the handle or presses the button to start the mechanised process, everything that follows is attributed to him and his Kavanah for the initial action continues to be effective throughout the rest of the process.
The earliest Poskim were discussing a mechanical machine. The second generation Maatzah machines were electric.
Some argued that the electric machines were even worse. Unlike the mechanical machines where a Jew was involved in the turning of the wheels, the pushing of the button to activate the machine is not considered to be an action or Koach at all.
Others, including the Achiezer and Rabbi Shlomo Zalman Auerbach were of the opinion that the pushing of the button is considered the Koach of a person as well.
Many Jews, particularly Chassidim, are careful to only use hand-Matzos throughout Pesach. Others will eat machine-Matzos during the duration of Pesach but will only use hand-Matzos for the Mitzvos of the Seder night.
The Rebbe writes that since Matzah is called “bread of faith” and therefore influence Emunah[9], we are extremely careful to not use machine Matzos. Even children should not be given machine Matzos. The Rebbe[10] also encouraged the distribution of hand-made Shemurah Matzos to non-observant Jews to use[11].
As discussed above, the primary concern is the issue of Lishma, that there is a requirement that the dough be kneaded and the Matzos shaped and baked, with active Kavanah by the person working on them, that it is for the sake of Pesach and the Mitzvah of Matzo. This is the reason why a non-Jew or child cannot be involved in the making of the Matzah, even if they are supervised by an adult to Jew who makes sure that the dough does not become Chametz.
For this reason, it is customary for those involved in making and baking Matzos to say L’sheim Matzos Mitzvah - for the sake of the Matzos that will be used for the Mitzvah – at various intervals during the process.
The requirement of Lishma applies for the Matzos which one uses to fulfil the obligation of eating Matzah on the Seder night[12].
The opponents to machine Matzos argue that a machine cannot have Kavanah and that the actions of kneading, rolling and baking must be actively done by a Jewish adult who will have Kavanah at the time of their action. The lenient opinions consider the intention of the Jewish adult at the time that they operate the machine to be sufficient.
Roller-Matzah
In the case of our question, the Matzah is rolled into shape using a manually-operated mechanical device that is operated manually by a Jewish adult. The question is whether the rolling is considered to be done by the hand of the operator and therefore his Kavanah works, or whether it is considered as though the machine is rolling the dough and the machine does not have Kavanah.
The answer to this question depends on what level of direct physical involvement is required for Matzah for the rolling to be attributed to the person.
Kocho
In many areas of Halacha, an action that results from the “Koach Rishon” of a person, is directly attributed to the person as though they have done the action themselves. A Koach Rishon means that it is the direct and immediate result of the person’s action.
In contrast “Koach Kocho” literally the Koach coming from one’s (initial) Koach i.e. a secondary result or follow-on result from one’s initial action, is not attributed directly to the person and considered their action.
One area where we see this is in the laws of Netilas Yadayim. For Netilas Yadayim, the water must come onto one’s hand through the Koach of a person – מכח נותן.
Halacha rules that if one washes with the water that comes as a result of opening the tap on a barrel, it is considered Koach Hanosein. However, only the initial flow of water as a result of opening the tap is attributed to the Koach of the person. The subsequent continued flow is not and so one must open and close the tap each time[13].
Netilas Yadayim is a Rabbinic Mitzvah. However, we also see this principle in the Biblical requirement of Shechita. Shechita also requires Koach Gavra – that it be done through the action of a person[14].
The Shulchan Aruch[15] rules that if a person attaches the Shechita knife to a wheel and they turn the wheel with their hand or foot, such a Shechita is Kosher. This is because it is coming through the Koach of the person, even though the person is not directly holding or operating the knife.
If the wheel is turned by water, the Shechita will be invalid as it is not being done through the Koach of a person. However, if a person opens the tap that causes the wheel to spin and perform the Shechita, the Shechita is considered to be through the Koach of a person and will be valid.
However, the Shulchan Aruch qualifies that this only true for the initial spin as a result of the initial opening of the water tap. The subsequent spinning from the flow of water is no longer attributed to the person’s Koach.
Based on this principle, many Rabbonim argue that Kocho Rishon, such as turning a wheel, is considered as the direct action of the person themselves (גופו). Therefore, the Kavanah of the one manually turning the rollers through a crank would be affective.
They argue that the even though the early Poskim who forbade machine-Matzos were discussing manually operated machines, it was where the Koach of the person ends and the machine continues to operate[16], which would be Koach Kocho. This is why the intention of the manual operator is insufficient, because they are not constantly involved.
In our case, where the Koach of the person is directly and constantly involved throughout the process, even those Rabbis would agree that the Kavanah if effective.
Others Rabbis say that the early Poskim were talking about similar types of machines and that they forbade the Matzos even though the Koach of the person was direct and constant. In their view, for Matzah, the Koach of a person is insufficient and that it must be direct involvement with the Matzah with one’s hands. This is classified as Begufo as opposed to Bekocho.
However, according to this position, how is the use of this machine any different to using a rolling pin? When using a rolling-pin the rolling is also happening through the Koach of the person that “operates” the stick. Yet throughout the generations, Matzos have been shaped using rollers and the holes are also made by manually operating a wheeled hand-held tool[17].
Some suggest that there are differences based on the type of Keili and how it is used. Some Keilim are considered as merely an extension of one’s hand[18]. This is because one is holding the actual Keili in one’s hand. A rolling-pin would fall into this category and would be classified as Gufo. In the case of the roller mechanism, since one is turning a crank as opposed to manually rolling the rollers, it is classified as Kocho.
This article is not to issue a Psak Halacha, but rather to explore the discussion and issues involved. One should ask their personal Halachic authority for a definitive Psak on the use of Matzos made in this manner.
[1] Including the Shoel Umeishiv, Rabbi Yosef Shaul Natansohn,Tiferes Yisroel, Aruch Laner and Kesav Sofer
[2] Including Mahari Assad, Shlomo Kluger, Maharsham, Divrei Chaim, Chiddushei Harim, Avnei Nezer, Darkei Teshuvah
[3] Otzar Minhagei Chabad
[4] Rashi Pesachim 40a
[5] Pesachim 40a. Shulchan Aruch Harav 453:15
[6] Siman 460
[7] Shulchan Aruch Harav 460:2, Mishna Beura 460:1
[8] Tur, Beis Yosef 460, Ritva 40a, Avudraham, Manhig.
[9] As discussed in Chassidus
[10] Toras Menachem 3 p7
[11] Likutei Sichos 1 p243
[12] Those who forbade machine-Matzos throughout Pesach – even on today’s machines where there is no concern of Chametz – was so that people do not come to use them on the Seder night as well.
[13] See Shulchan Aruch Harav 159:18
[14] Yoreh Deah 3:1
[15] Yoreh Deah 7:1
[16] See Shu”t Maharsham 9:31. Piskei Teshuvos 460:1
[17] According to the opinion that also requires Kavanah for the making of the holes
[18] Such a distinction applies in the laws of Shabbos, where taking desired food from undesired using a fork is permissible because it is considered as ידא אריכתא, like a long hand, as opposed to being Borrer with a Keili which is Ossur.