We have seen that when baking matzos, there is a special mitzvah to ensure that the dough does not become chometz. This should preferably be from the time of harvest, from the time of grinding, or, at the very least, from the time when the flour comes into contact with water. In addition, the Gemara and the Shulchan Aruch tell us one must do this watching “lishmah,” specifically for the matzos of Pesach.
There is a question if one needs to have in mind specifically for the matzos of the leil haseider or if it is sufficient to have in mind that it should be for Pesach. The Shulchan Aruch Harav and the Chazon Ish maintain that having in mind that it should be for Pesach is sufficient. However, the Mishnah Berurah quotes the Pri Megadim, who requires having in mind specifically for the matzos of the seder night.
This intention of lishmah is only a requirement for the matzos of the leil haseider. However, the Mishnah Berurah writes that Klal Yisroel go beyond the letter of the law and have in mind lishmah for the matzos of the entire Pesach.
SCRIPTURAL OR RABBINICAL REQUIREMENT?
Since the Gemara quotes a pasuk for this requirement, it would seem to be a Scriptural requirement to have in mind lishmah. This is, indeed, the opinion of the Levush and the Pri Chodosh. However, the Bach and the Chok Yaakov assert that it is only a rabbinical mandate (and the pasuk is only an asmachta – an allusion).
The Biur Halachah discusses this at length and concludes that it is indeed a Scriptural requirement. Consequently, he rules that one should not allow a thirteen-year-old to take part in baking matzos.
This is because we can only assume that a thirteen-year-old is halachically a bar-mitzvah (i.e., that he has the additional simanim required to be considered a bar-mitzvah) for something that is only a rabbinical requirement. Since lishmah is a Scriptural requirement, one should not rely on a thirteen-year-old.
RULES AND REGULATIONS OF LISHMAH
The Biur Halachah quotes the Pri Megadim that it is better to verbalize the intention of “lishmah,” but having it in mind is also sufficient.
Additionally, it is not necessary to express the intention for each matzah; it is enough to pronounce the intention at the beginning of the work.
AUTOMATIC LISHMAH
The Biur Halachah discusses a question of the Acharonim as to why we do not assume that there is an automatic lishmah, as we say in regard to korbanos. The rule is that even if one did not have the proper intention as he offered the korban, it is still valid because it is assumed to be brought lishmah. The Biur Halachah quotes the Ritva, who applies this concept of automatic lishmah at least to the kneading and baking, since it is obviously being done for Pesach. However, he explains that the other Rishonim did not concur because they understand that this concept is only applicable to korbanos. Once the person was makdish (sanctified) the korban, all further actions are considered a continuation of that sanctification, and the lishmah aspect remains. However, with regard to matzah, there is no sanctification, and therefore, automatic lishmah does not apply.
A CHILD ROLLING THE DOUGH
An interesting case is recorded in which a child was found rolling the dough in the matza bakery, and the question arose as to the kashrus of those matzos. There were rabbonim who allowed the use of the matzos because although a child cannot be used in the key actions of the preparation, the rolling of the dough is not an essential component and will not invalidate the matzos. However, the Mishnah Berurah seems to rule otherwise, requiring all actions to be performed by someone who is a bar-mitzvah.
