The Jerusalem Talmud (Pesachim 10:1) states that one who eats Matzah on the eve of Passover is like one who cohabits with his betrothed in his father-in-law’s house and is subject to lashes. Thus, Maimonides (Hilchot Chametz U’Matzah 4:12) ruled that he is given disciplinary lashes, and according to another version of Maimonides, “until his soul departs.” There are several reasons why this matter is so severe. Maimonides explains that if we were to eat Matzah on the eve of Passover as well, there would be no recognizable distinction on the night of Passover that the Matzah we are eating is for the sake of the commandment. The Rokeach explains that Matzah is compared to the Passover sacrifice; just as the Passover sacrifice is forbidden to be eaten until nightfall, so too is Matzah forbidden until nightfall. The Meiri explains that the reason is so that the Matzah will be eaten at night with a hearty appetite. This also seems to be the opinion of Maran the Rema (Siman 471). The Ba’al Halachot Gedolot (Pesach, Siman 282) explains that this matter is already hinted at in the verse, “In the evening you shall eat Matzah”—specifically in the evening and not during the day; from this, Maran the Chatam Sofer (Drashot Bo) believed that this prohibition is from the Torah according to the Ba’al Halachot Gedolot.

We find, therefore, that it is forbidden to eat Matzah on the eve of Passover. The timing of the prohibition is subject to a major dispute among the early and later authorities. Halachically, we rule that the prohibition begins at dawn (Alot HaShachar) of the 14th day and not from the night of the 14th, as ruled by Maran the Rema (ibid) and the author of Shulchan Aruch HaRav (ibid) according to the opinion of the Rashbatz (Vol. 3, Siman 260), and this was also the decision of the Igrot Moshe (Orach Chayim, Siman 155) based on the implication of the Jerusalem Talmud. However, the Chayei Adam (ibid) wrote that the custom is not to eat Matzah starting from the New Moon (Rosh Chodesh) of Nissan, and there are those who practice not eating Matzah from Purim, which is thirty days before Passover. All of this law applies specifically to Matzah through which one fulfills the obligation of the first K’zayit of Matzah on Seder night; however, leavened Matzah (Matzah Chametz) is permitted to be eaten until the fifth hour of the 14th day. But Matzah that was not baked for the sake of the commandment (Lishmah), or Matzah that is not Shmura (guarded) through which one does not fulfill the obligation on Seder night for the first K’zayit of the commandment—even so, it is forbidden to eat it because it possesses the “taste of Matzah” (Minchat Yitzchak).

Therefore, there are several options: A. Fried Matzah (Chayei Adam 129, Shulchan Aruch HaRav ibid). B. Cooked Matzah, for example: Kneidlach, or other foods containing Matzah meal, only for those who eat Sheruya (soaked matzah). One must be careful that it is properly crumbled. C. According to the author of the Peri Megadim [Siman 444, A.A. 2], it is permitted for Ashkenazim to eat legumes after they have been sorted very well and with great care so that they do not crumble into the Passover vessels. However, Rabbi Yosef Chaim Sonnenfeld and Maran the Shevet HaLevi (Vol. 3, 31) decided that it is forbidden to eat legumes from the hour that it is forbidden to eat Chametz, according to the opinion of the Da’at Torah and the Chayei Adam (Siman 471). Specifically, Rabbi Elyashiv of blessed memory decided that in a time of need, one can be lenient. D. One can eat cake that contains Matzah meal, because the Matzah has lost its status of “bread” (Sha’ar HaTziyon ibid).

We conclude by saying that after the tenth hour, it is forbidden to eat bread (Pesachim 99a, Shulchan Aruch Siman 471), but fish, fruits, vegetables, and meat are permitted without restriction, as this will not cause one to come to the Seder night satiated, since fruits are not filling and by the time he reaches Shulchan Orech, he will be hungry again.