That is that He commanded us to eat matzah on the night of the fifteenth of Nissan - whether there is a Pesach lamb or not. And that is His, may He be blessed, saying, "at evening, you shall eat matzot" (Exodus 12:18). And the regulations of this commandment have already been explained in Tractate Pesachim (See Parashat Bo; Mishneh Torah, Leavened and Unleavened Bread 6.)

It is a positive commandment of the Torah to eat matzah on the night of the fifteenth [of Nisan], as [Exodus 12:18] states: "In the evening, you shall eat matzot." This applies in every place and at every time. Eating [matzah] is not dependent on the Paschal sacrifice. Rather, it is a mitzvah in its own right. The mitzvah may be fulfilled throughout the entire night.Throughout the other days of the festival, eating matzah is left to one's choice: If one desires, one may eat matzah. If one desires, one may eat rice, millet, roasted seeds, or fruit. Nevertheless, on the night of the fifteenth alone, [eating matzah] is an obligation. Once one eats the size of an olive, he has fulfilled his obligation.

A person does not fulfill the obligation of eating matzah unless he partakes [of matzah made] from one of the five species [of grain], as [Deuteronomy 16:3] states: "Do not eat chametz upon it... eat matzot for seven days."[From the verse's association of chametz and matzah, we may derive:] substances which can become leavened may be eaten as matzah to fulfill one's obligation. In contrast, other substances - e.g., rice, millet, and kitniyot - cannot be used to fulfill the obligation of matzah, for they can never become leavened.

[One may fulfill his obligation] with matzah baked in either an oven or a roasting pot. This applies whether the dough was stuck to the roasting pot and then the [pot] was heated, or whether the [pot] was heated and then the [dough] stuck to it. Even if the dough was baked in the ground, one may fulfill his obligation with it.Similarly, even if the matzah was not thoroughly baked, one may fulfill his obligation with it, provided strands of dough will not extend from it when broken. A person may fulfill his obligation with a cake [of matzah] soaked [in other substances], so long as it has not dissolved. However, a person cannot fulfill his obligation with matzah that has been cooked, for it does not have the taste of bread.

All are obligated to [fulfill the mitzvah to] eat matzah, even women and slaves. A minor [old enough to eat bread] should be trained in [the fulfillment of] mitzvot and be given an olive's size of matzah to eat. [For] a sick or elderly person who cannot eat, we can soak a cake [of matzah] in water and feed it to him, provided it does not dissolve.

It is a Rabbinic ordinance that nothing at all is eaten after the matzah, not even roasted seeds, nuts, or the like. Rather, even though one ate matzah and afterwards, ate other foods, fruit, and the like, one returns and eats a second olive's size of matzah at the end [of the meal] and ceases [eating].

The Sages forbade a person from eating matzah on Pesach eve, in order for there to be a distinction between [partaking of it as food] and eating it on the evening [of the fifteen as a mitzvah.] Whoever eats matzah on Pesach eve is given "stripes for rebellion" until his soul expires.Similarly, it is forbidden to eat on Pesach evening from slightly before the time of Minchah, in order that one will approach eating matzah with appetite. However, one may eat some fruit or vegetables, but should not fill up on them.The Sages of the former generations would starve themselves on Pesach eve so that they would eat matzah with appetite, and thus hold the mitzvot as dear. In contrast, on the eve of Sabbaths or other festivals, one may continue eating until darkness.

The obligation to eat matza only applies on the first night. [RAMA: And the custom is to make the three Seder matzot out of an issaron of flour, as a commemoration of the Todah loaves, and they make a mark on them to indicate which is first, second, or third, and they place the first on top, the second in the middle, and the third at the bottom, for the sandwich. But if one deviated, they have not ruined it. (Tur citing RO"Sh) And they bake them in order as well (Kol Bo and Avudraham). And if one of them breaks, they choose that one to be the second one, because in any case it will be split. (Agur)] And even on the first night, one fulfills their obligation with one olive-bulk. (And on the measure of an olive-bulk, see below 486)

In the first month, from the fourteenth day of the month at evening, you shall eat unleavened bread until the twenty-first day of the month at evening.

Afterwards, he recites the blessing, al netilat yadayim, and washes his hands a second time, for he diverted his attention [from his hands] during the time he was reciting the Haggadah.He takes two cakes [of matzah], divides one of them, places the broken half inside the whole [cake] and recites the blessing, hamotzi lechem min ha'aretz.Why does he not recite a blessing on two loaves, as on other festivals? because [Deuteronomy 16:3] states "the bread of poverty." Just as a poor man is accustomed to eating a broken [loaf], so, too, a broken loaf should be used.Afterwards, he wraps matzah and maror together as one, dips it in charoset and recites the blessing:Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of matzah and bitter herbsand eats them. If he eats matzah separately and maror separately, he recites a blessing for the former in its own right and the latter in its own right.

Even one of Israel's poor should not eat until he [can] recline. A woman need not recline. If she is an important woman, she must recline. [Even] a son in the presence of his father or an attendant in the presence of his master must recline. However, a student before his teacher should not recline unless his teacher grants him permission.Reclining on one's right side is not considered reclining. Neither is reclining on one's back or forwards. When must one recline? when eating the כזית of matzah and when drinking these four cups of wine. While eating and drinking at other times: if one reclines, it is praiseworthy; if not, there is no requirement.