There are a number of restrictions relating to eating on Erev Pesach (the day preceding Pesach).  They include a prohibition against eating a meal in the afternoon, a prohibition against eating matzah, and a custom among firstborn children to fast.  In this issue, we will discuss the nature and parameters of these restrictions.

The Late Afternoon Meal

The Mishna, Pesachim 99b, states that one should not eat on Erev Pesach once the time for Mincha approaches.  The Gemara, Pesachim 107b, concludes that the Mishna refers to Mincha Ketanah.  This means that one should not eat during the last quarter (three halachic hours) of the daytime.  The Gemara, Pesachim 99b and 107b, explains that the reason for the prohibition is so that one can eat the matzah on Pesach with a proper appetite.

The prohibition does not mean that one is required to fast for the last quarter of the day.  The Gemara, Pesachim 107b, states that it is permissible to eat minei targima.  Rashbam (c. 1085-1158) ad loc., s.v. Targima and B'yarka, writes that minei targima are meats, fruits and vegetables.  Tosafot, ad loc., s.v. Minei, disagree and write that minei targima are foods whose beracha is Borei Minei Mezonot.  Practically speaking, since there is a prohibition against eating chametz at that time, Tosafot can only be referring to matzah products.  As such, the only food that is prohibited during this time is actual matzah.  Rambam (1138-1204), Hilchot Chametz U'Matzah 6:12, writes that one may eat a small amount of fruits or vegetables in the last quarter of the day, but one should not fill oneself on these.

Shulchan Aruch, Orach Chaim 471:1, combines the approaches of Rambam and Tosafot.  He rules that one may not eat actual matzah during the last quarter of the day.  However, one should not fill oneself on any food.  There is a dispute regarding eating on the first day of Yom Tov in anticipation of the second day (Yom Tov Sheni).  R. Avraham Gombiner (c.1633-1683), Magen Avraham 529:1, rules that one should not begin a meal on the first day of Yom Tov during the last quarter of the day.  R. Yisrael M. Kagan (1838-1933), Mishna Berurah, Bei'ur Halacha 529:1, s.v. B'Erev, questions Magen Avraham's ruling.

The Prohibition against Eating Matzah

The Talmud Yerushalmi, Pesachim 10:1, records a prohibition against eating matzah on Erev Pesach.  Rambam, op. cit., explains that the purpose of the prohibition is to provide clear recognition for the matzah that is going to be eaten at the Seder.  There are three opinions regarding the timeframe of this prohibition.  Ramban (1194-1270), Milchamot HaShem, Pesachim 15b, states that the prohibition against eating matzah corresponds with the time of bedikat chametz.  Accordingly, it is prohibited to eat matzah the entire Erev Pesach, including the night before Pesach.  Rabbeinu Nissim (1320-1380), Pesachim ad loc., as interpreted by R. Ya'akov Reischer (1661-1733), Chok Ya'akov 471:7, is of the opinion that the prohibition begins at day-break.  R. Zerachiah HaLevi (1125-1186), Ba'al HaMaor ad loc., is of the opinion that the prohibition starts at mid-day on Erev Pesach.

Rama (1520-1572), Orach Chaim 471:2, rules that it is prohibited to eat matzah the entire day.  Chok Ya'akov, op. cit., interprets this to mean from day-break, and not the night before.  However, Magen Avraham 471:6, implies that the prohibition starts the night before Pesach.  While Mishna Berurah 471:12, rules in accordance with the opinion of Chok Ya'akov, R. Moshe Feinstein, Igrot Moshe, Orach Chaim 1:155, rules that it is proper to follow the opinion of Magen Avraham.

Tosafot, Pesachim 99b, s.v. Lo Yochal, present the following problem: If, according to their approach, it is permissible to eat everything except matzah until the beginning of Pesach and it is prohibited to eat matzah the entire day of Pesach, what exactly is prohibited in the last quarter of the day?  Tosafot answer that the prohibition against eating matzah on Erev Pesach only applies to matzah that one can use to fulfill the mitzvah at the Seder.  However, it is permissible to eat matzah ashirah (matzah that was kneaded with liquids other than water) on Erev Pesach.  Nevertheless, during the last quarter of the day, one may not eat matzah ashirah. 

The Vilna Gaon (1720-1797), Bei'ur HaGra, Orach Chaim 444:1, contends that Rambam disagrees with Tosafot.  Tosafot were forced to conclude that the prohibition against eating matzah only applies to matzah that one can use to fulfill the mitzvah at the Seder because of their assumption that minei targima are products that one recites Borei Minei Mezonot when eating Therefore, the prohibition against eating during the last quarter of the day implies that matzah ashira is permissible the rest of the day.  However, for Rambam, minei targima are not matzah products and the prohibition against eating during the last quarter of the day can even apply to fruits and vegetables if one fills oneself on them.  As such, the Vilna Gaon suggests that Rambam prohibits eating all matzah products on Erev Pesach, even if one cannot use them to fulfill the mitzvah at the Seder.  Mishna Berurah 471:20, permits eating matzah products that are not valid to fulfill the mitzvah at the Seder such as cooked matzah balls (kneidlach).  However, he does reference the opinion of the Vilna Gaon (see Sha'ar HaTziyun 444:1).

Fasting on Erev Pesach

Masechet Soferim 21:2-3, states that one should not fast during the month of Nisan with the exception of the first-born who fast on Erev Pesach and pious people who fast on Erev Pesach so that they can eat matzah with an appetite.

Are these two exceptions related?  The Talmud Yerushalmi, Pesachim 10:1, notes that Rebbi (R. Yehuda HaNasi) would not eat chametz or matzah the entire Erev Pesach.  The Gemara initially suggests that this was because Rebbi was a first-born child, but concludes that it was because Rebbi was someone who wouldn't have been able to eat matzah properly that night if he ate during the day.  A similar idea appears in The Talmud Bavli, Pesachim 108a, noting that R. Sheshet fasted on Erev Pesach for the same reason.   Tosafot, ad loc., s.v. Rav Sheshet, suggest that R. Sheshet formally accepted a fast so that he wouldn't accidentally eat something.  However, Rambam, op. cit., writes that rabbis of earlier generations would "starve themselves" on Erev Pesach in order to fully appreciate the matzah.  This implies that it wasn't a formal fast, but rather a practical means of eating matzah with greater appreciation for the mitzvah.

According to Tosafot, it is possible to suggest that the fast of the first-born is related to the idea of eating matzah with an appetite.  The benefit of fasting on Erev Pesach may have been a factor in the institution of the Fast of the First Born on Erev Pesach, either as an allowance to fast during the month of Nisan or to encourage the first born to act like the pious individuals and eat matzah with a greater appetite.  According to Rambam, there is no precedent from the Talmud Bavli or Talmud Yerushalmi to fast during the month of Nisan, even on Erev Pesach.  Incidentally, Rambam does not record the Fast of the First Born.