In the section of Likkutei Ta’amim u’Minhagim on the Haggadah, on the portion of Motzi Matzah, the Rebbe discusses the novelty of the mitzvah of matzah on the night of Pesach. Although on all Yom Tov nights one is obligated to eat bread, the Rebbe explains that there is a unique element to matzah on Pesach night.
The Rebbe addresses the question: since one must eat bread on every Yom Tov, what is the novelty of the Torah’s command to eat matzah on Pesach night? He explains that while there is a general obligation of eating bread, the mitzvah of matzah is fundamentally different. It is a specific Torah commandment, distinct in its nature and requirements.
Beyond this, there is another important novelty: that matzah must be eaten specifically at night. Just like the mitzvah of the four cups of wine must be fulfilled at night, so too the mitzvah of matzah is bound to the nighttime. It is derived from the verse “al matzos u’mrorim yochluhu”—that it must be done ba-lailah, specifically at night.
One might have thought to compare this to other Yom Tov nights, where one can add from weekday to holiness and begin earlier. However, on Pesach night this is not the case. The mitzvah must be performed at its proper time, at night.
There is discussion as to why the Rebbe does not explicitly emphasize this point, perhaps because similar considerations arise in other contexts, such as Shavuos, where the counting of the Omer must be complete and therefore one cannot begin the Yom Tov prematurely. Nevertheless, this highlights an additional dimension of the uniqueness of matzah on Pesach night.
From here, we move into the practical preparations for Pesach. The central prohibition of Pesach is chametz. One may not eat chametz, possess chametz, or even benefit from chametz during the holiday. Chametz refers specifically to leavened products made from one of the five grains: wheat, barley, oats, rye, or spelt.
If these grains are allowed to rise, they become chametz. Matzah, although made from wheat, is not chametz because it is carefully prepared in a way that prevents leavening. Without this careful process, any product made from these grains would naturally become chametz.
Before Pesach, one must remove all chametz from the home. This includes obvious items such as bread, crackers, and cookies, as well as less obvious places such as pockets, vacuum bags, and even pet food. Since one is prohibited from benefiting from chametz, even feeding it to one’s pet may be problematic.
In addition, separate dishes are used for Pesach. Even if dishes appear clean, they may have absorbed chametz through heat. When hot food is placed in a vessel, the walls absorb taste. If one were to use those dishes for Pesach, that absorbed taste could re-enter the food. Unlike other prohibitions, chametz on Pesach is not nullified even in minute amounts. Even the smallest trace is significant.
For this reason, dishes must either be replaced or koshered. The process of koshering follows the principle of ke-bol’o kach pol’to—as the vessel absorbed, so it releases. If it absorbed through boiling water, it is koshered through boiling water. If it absorbed through fire, it must be koshered through fire.
Pots used for cooking with water can be koshered by boiling water in them until it overflows. Utensils can be immersed in boiling water, provided they are completely clean beforehand. Any residue would invalidate the process, as it would simply reintroduce chametz.
Items that absorb through direct heat, such as baking pans, require koshering through fire. This may be accomplished through high heat, such as a self-cleaning oven, or direct exposure to flame.
Because of the complexity of koshering, many people maintain separate sets of dishes for Pesach. Where this is not possible, disposable utensils may be used.
Another important preparation is the sale of chametz. Since one may not possess chametz, any remaining chametz is sold to a non-Jew through a legally binding transaction. This is not merely symbolic; it is a real sale recognized both in halacha and civil law. The chametz is typically stored in a designated area that is rented or sold along with it.
Although the buyer theoretically has the right to keep the chametz, in practice it is repurchased after Pesach. The arrangement allows individuals and businesses to avoid significant financial loss while fully complying with the halachic requirements.
On the night before Pesach, a formal search for chametz is conducted. Even after thorough cleaning, small pieces of chametz are placed around the home to ensure that the search is meaningful and that a blessing may be recited. Traditionally, the search is performed by candlelight, using simple tools such as a feather and a wooden spoon.
Through all of these preparations, one sees that Pesach is not merely a commemoration, but a total transformation of the home and the individual. Every detail—from the timing of the mitzvos to the removal of chametz—reflects a deeper spiritual message of removing limitations and preparing oneself for redemption.