Why does the Torah add another Lav ("Kol Machmetzes Lo Socheilu")?
Rashi: It is a Lav against eating Se'or (sourdough, a leavening agent based on grain). 1
Why does the Torah insert the word "Kol [Machmetzes ...] "?
Rashi and Targum Yonasan: It is an additional Lav 1 against eating Chametz that is mixed with other food 2 (Ta'aroves Chametz). 3
See Ramban's objection to this explanation.
Pesachim 43a: To include Kutach ha'Bavli, Shechar ha'Madi, Chometz ha'Edomi and Zeisum ha'Mitzri - four kinds of local food made of a mixture of ingredients that contain Chametz.
Refer also to 12:15:6.1:1. See also Torah Temimah, note 176.
Why does the Torah insert the phrase, "b'Chol Moshevoseichem Tochelu Matzos"?
Rashi: To teach us that the Matzah that one eats for the Mitzvah must be fit to be eaten anywhere; this excludes Chalos Todah, and Matzos that are made of Ma'aser Sheini flour, which can only be eaten in Yerushalayim.
Rashbam: To teach that it is a Mitzvah to eat Matzah even outside Eretz Yisrael, where the Korban Pesach is not Shechted. 1
Moshav Zekenim (citing Kidushin 37b): Since the Torah writes "Al Matzos u'Merorim Yocheluhu [the Korban Pesach]," one might have thought that Matzah applies only when there is a Korban Pesach. "B'Chol Moshevoseichem" therefore teaches us that it applies 2 at all times. 3
Pesachim 36b: It comes to prohibit using Bikurim for the Mitzvah of Matzah, 4 and the word "Matzos" - which is otherwise superfluous, 5 to include Ma'aser Sheini, which under certain circumstances, may be eaten outside Yerushalayim. 6
Pesachim 35b: The word "Matzos," which is otherwise superfluous, 7 teaches us that Kohanim can be Yotzei the Mitzvah of Matzah with Chalah and Terumah. 8
Pesachim 36b: In view of the Pasuk in Devarim 16:3, which confines the Mitzvah of Matzah to "Lechem Oni," implying poor-quality Matzos, the Torah adds the word "Matzos" 9 to permit even high-quality Matzos, e.g. those of Shlomo ha'Melech. 10
Because, Since the Torah writes in Parshas Re'eh, "v'Zavachta Pesach.... Tochal Alav Matzos" (Devarim 16:2-3), one might have thought that the Mitzvah of Matzah only applies in a place where one eats the Korban Pesach. (PF).
Moshav Zekenim: Why didn't the Gemara challenge Rav Acha bar Yaakov, who holds that nowadays, Matzah is only mid'Rabanan? He could say that "b'Chol Moshevoseichem" excludes Matzah of Ma'aser Sheini (see above, 12:20:2:1).
Oznayim la'Torah: Such as when we are in Galus. Torah Temimah explains why we need this Pasuk, in addition to "ba'Erev Tochelu Matzos" in 12:18 (refer to 12:18:0.2:1).
See Torah Temimah, note 178 (compare Gur Aryeh - 12:20:152:2.)
See Torah Temimah (ibid).
Refer to 12:20:2:4**. Presumably, it is not considered learning two things from one word, since the word "Matzos" implies both things, and 'Hey Mimenu Mafkas' - which one are you going to exclude?
Pesachim 35b: Even though they are not "Shaveh l'Chol Nefesh" (permitted to be eaten by anybody), but rather only by Kohanim).
Refer to 12:20:2:4**.
Pesachim (loc. cit.): And "Lechem Oni" comes to exclude Chalut (a soft dough that is scalded in boiling water and then baked in an oven) and 'Ashishah' (an exceptionally large Matzah, which is Chashuv). See Torah Temimah, note 184.
QUESTIONS ON RASHI
Rashi writes: "'Kol Machmetzes' - [The word 'Kol'] comes to include a mixture [which contains] it." What is the penalty for eating such a mixture?
Gur Aryeh: Rashi writes according to Rebbi Eliezer (Pesachim 42a, 43a), who holds that a Chametz mixture is prohibited by a Lav - and a Stam Mishnah (ibid.) supports him. However, the Chachamim disagree (i.e., they say that although it must be destroyed, no Lav is transgressed). 1
Mizrachi presents the Machlokes Rishonim as to which opinion the Halachah follows.
Rashi writes that one is not Yotzei with Matzah of Ma'aser Sheini and Chalos Todah, since they can only be eaten in Yerushalayim. But in Pesachim 36b, some Amora'im render them permitted; and even those who render them Asur, disagree for a different reason?
Moshav Zekenim (citing Pesachim 38b): This teaches us that Lachmei Todah were eaten even [when the Mishkan was] in Nov and Giv'on. 1
Gur Aryeh: Rashi is based on the Mechilta. 2 (According to Gemara Pesachim (ibid.), Todah loaves are excluded based on a different Pasuk; whereas Ma'aser Sheni may in fact be used [within Yerushalayim] according to some Tana'im. 3 Bikurim are then excluded based on this Pasuk.)
During that period, it was permitted to eat Ma'aser Sheini and Kodshim Kalim in all cities of Yisrael (Mishnah Zevachim 14:7), in which case, such Matzah was not disqualified due to "b'Chol Moshevoseichem." "B'Chol Moshevoseichem" comes to disqualify it after Nov and Giv'on (when they could be eaten only in Yerushalayim) (PF).
According to Rebbi Yishmael.
Gur Aryeh: Todah loaves [once] could be eaten anywhere, according to the opinion that a Todah could be brought at Nov and Giv'on (i.e. a Bamah Gedolah). Ma'aser Sheni can [end up being] eaten anywhere, according to the opinion that if it becomes Tamei even in Yerushalayim, it may be redeemed.
Rashi writes: "In all of your places of dwelling (Moshevoseichem), you shall eat Matzos - ... excluding Ma'aser Sheni and Todah-loaves" [which may be eaten only within Yerushalayim]. But the Gemara in Kidushin (37b) needs this Pasuk for a completely different reason, to teach that Matzah and Maror apply even when there is no Korban Pesach! (If so, the Pasuk is needed for its literal meaning, and is unavailable for Derashos.)
Mizrachi: Rashi is based on the Mechilta. We do not need this Pasuk to teach that Matzah applies in the Diaspora at times when the Beis Hamikdash stands; we can deduce that from elsewhere. 1
Gur Aryeh: The extra suffix in "Moshevoseichem" (rather than 'Moshavos'), is sufficient to teach that it applies in Chutz la'Aretz. The fact it is placed in this verse ("b'Chol Moshevoseichem Tochelu Matzos"), rather than with "Ba'Erev Tochelu Matzos" in 12:18, teaches Rashi's derivation - that we require the kind of Matzah that can be eaten anywhere.
Mizrachi: An Arel, despite being disqualified to eat the Korban Pesach, must eat Matzah and Maror (Yevamos 71a); [and so too must everyone else who for whatever reason is not eating Korban Pesach]. Tosafos to Kidushin 37b explains why we need this Derashah, if we just now derived the same from "Ba'Erev Tochelu Matzos" (12:18). But Mizrachi adds that the Mechilta did not require verses for this.
