3419 —מעמד הלכתי של מצה ועירוב, בעיות ציצית של צמר ופשתן

B"H, 27th of Nissan, 5715.

Brooklyn.

Haraha"g vavac"h iy"a tznam"s etc. Moshe Rozin

Shalom u'Vrachah!

I acknowledge receipt of your letter from Sunday, and perhaps I did not clarify my words in my previous letter as needed. Regarding your question in section Aleph: I emphasized in my writing that one should not be lenient even in pressing circumstances concerning the decree lest one place (wool tzitzis on a linen tallis). Since we do not make a decree upon a decree, it is evident according to this opinion that the prohibition of placing wool threads on a linen tallis is from the Torah.

Regarding section 158: Concerning old matzah, I omitted in my previous letter—in the proof that one may use it for Eiruv all year—that even Shabbat HaGadol is permitted through this. After the words "Shabbat HaGadol," it should say the three words "even in a leap year," which is more than twelve months.

Concerning what you cited from that responsum as proof that matzah itself must have taste—see Chullin 111a—it is surprising you did not cite Berachos 38b where it is explicit that matzah must have taste. In Chullin, however, the reason given is that if it lacks flavor it is not lechem oni (bread of affliction), as per the language of the Gemara; or because it is not considered bread at all (see there in Hagahos Shita Mekubetzes and Tzafnas Paneach on Rambam Hilchos Chametz U'Matzah ch.7 halacha 6 and halacha 2).

Also regarding your analysis in that responsum about why the Yerushalmi does not require care against chametz with old matzah: It is explicit in the Talmud there that this is because it was not made for Pesach (as per Mishnah Sukkah ch.1 mishnah 2). Accordingly, this clarifies Raavan's proof: similarly with Eiruv matzah—since all year it is not guarded against becoming chametz, it too requires removal before Pesach.

With great respect and blessing.

* ) And already they asked about this from Yerushalmi Pesachim ch.2 mishnah 4, where it says there that there need not be taste of grain (this topic is discussed at length in Shut Matamei Yitzchak Orach Chaim sec.19 [Warsaw 1926]). ** ) And what Bach writes at end of siman Taf Samech Aleph s.v. "and with soaked matzah," requires further study.

Summary

The Rebbe clarifies complex halachic issues regarding wool tzitzis on linen garments and requirements for matzah used for Eiruv or Pesach. He emphasizes careful source analysis and highlights distinctions between different types of prohibitions and requirements.