The Shulchan Aruch continues: places where matzah ashirah is not eaten

Shulchan Aruch, Siman 444, se'if 1
"When the fourteenth of Nissan falls on Shabbos, we perform the bedikah on the night of the thirteenth, and we destroy everything before Shabbos, leaving over enough food for two meals for the needs of Shabbos. This is because the time for the third meal is after Minchah, and at that hour one can no longer make it with matzah nor with chametz, but only with matzah ashirah (rich matzah, dough kneaded with juice, wine or eggs), and it must be eaten before the tenth hour."
(Shulchan Aruch)

(The main points of this se'if were explained in the previous shiur; here we clarify the remaining details.)

The Shulchan Aruch continues: places where matzah ashirah is not eaten

"And in these countries, where the custom is not to eat matzah ashirah, one should fulfill the third meal with fruits, or with meat and fish."
(Shulchan Aruch)

The difficulty: According to Ashkenazic custom, matzah ashirah is not eaten on Pesach, and therefore on erev Pesach as well there is no way for them to fulfill the third meal with a mezonos food. Dough of flour mixed with wine and eggs is treated by them as chametz, and may not be eaten at this hour.
The Shulchan Aruch's solution: They should fulfill the third meal with fruits, or with meat and fish.

The Mishnah Berurah on fulfilling the meal (s.k. 8)

The root of the question: There are differing opinions among the poskim as to whether the third Shabbos meal must specifically be eaten with bread, or whether one fulfills it with other foods as well.
The leniency here: Since on this Shabbos bread is not an option and matzah ashirah is not eaten, this is a she'as ha'dechak (a pressing situation) in which one may rely on the lenient opinions.
Why meat and fish come before fruit: The whole purpose of the third meal is kavod Shabbos, honoring Shabbos, and therefore it is fitting to make it with a more significant food. Meat and fish are more significant than fruit and than all sorts of delicacies, and so they take precedence.

A cooked dish of matzah meal (kneidlach)

A further option: The Mishnah Berurah adds that one may fulfill the meal with a dish of kneidlach, dumplings cooked from ground matzah meal.
Its advantage: Its berachah is mezonos, and therefore it counts as a more substantial meal than fruits, or than meat and fish, whose berachah is shehakol.
The practical consequence: A cooked dish of matzah meal is permitted only before the tenth hour (roughly three thirty), because a food made of flour fills the stomach, and one will then be unable to eat the matzah, marror and charoses properly at night, or to drink the wine as he should.
Fruits, meat and fish: These he may eat even after the tenth hour, since their berachah is not mezonos. But even with these he should be careful to eat only a little and not to fill himself up, so that he will eat the matzah with an appetite.

The dispute among the poskim about a cooked matzah-meal dish

The stringent view: Some say one may not fulfill the meal with it, because it contains matzah meal, and on erev Pesach matzah is not eaten.
The lenient view, which is the view of the majority: Here the matzah meal is not baked but cooked, and the Mishnah Berurah stresses that we are speaking of a cooked dish. Cooked matzah is not in the category of "eating matzah on erev Pesach," it is not defined as matzah, and therefore there is no prohibition involved.
Those who do not eat soaked matzah: For them this solution is a non-starter, since they do not eat cooked matzah at all on Pesach.

Another solution: splitting the morning meal into two

What one does: The Acharonim write that it is good to split the morning bread meal into two. One comes home from shul, washes, makes hamotzi, eats a little, recites bircas hamazon, takes a break, and afterwards washes again and makes hamotzi, and that second meal is the third meal.
All before the end of the time for eating chametz: Both meals must be finished while it is still permitted to eat chametz, and one must not go past the end of the fourth hour.
How long the break must be: There is a dispute over how long the interval must be, and during that time one learns, says a dvar Torah, or rests.
The view of the Biur HaGra: It is correct to do this, because in his opinion a meal must be with bread, and fruits, meat, fish or dumplings are not bread. This is the only solution in which there is still bread within the permitted time.
The difficulty with this solution: Some disagree and argue that when a person knows in advance that in a moment he will continue eating, this is no break at all, and one also ends up with a bircas hamazon and additional berachos that were unnecessary.
The Mishnah Berurah's condition: All of this applies when he has enough time to recite the berachos in between and to pause for a proper interval, so that he does not fall into the category of a berachah that is not needed.
Luach Eretz Yisrael: Rav Tukachinsky, in his discussion, brings specifically the approach of the Gra and recommends it.

(Every one of these solutions has its drawbacks; there is no perfect approach here.)

"Three meals": a count or a time

The view that the count is what matters: It is enough that he ate three meals, one on Friday night and two in the morning with a break in between, and the time of day is not a factor.
The view that the time is what matters: The third meal must be after midday, and some say even after the time of Minchah, because otherwise it is still part of the morning meal.
How to conduct oneself on this Shabbos: Since the situation is pressing and it is hard to manage a third meal, we base our practice on the lenient opinions: either relying on the view that one fulfills it with fruits or with meat and fish, or relying on the view that the count is what matters and splitting the morning meal into two.

Fulfilling the third meal with divrei Torah

The suggestion: Some have mentioned the possibility of "opening a meal" with divrei Torah and fulfilling the obligation with them.
The limitation: Anyone can eat, but not everyone can say divrei Torah on that level. The Acharonim write that this approach was said regarding someone who is on the spiritual level of not needing to eat, for instance one who can forgo a meal in order to continue learning.
A rule for a pressing situation: Even though each one of these solutions can be challenged, there is a rule that in a she'as ha'dechak one may rely on a particular opinion, and here the situation is indeed pressing.

Lechem mishneh on this Shabbos

The practical difficulty: One who splits his meal, and likewise one who eats a regular morning meal, takes two loaves, and he must finish both of them within the permitted time, because after the end of the time for eating, the bread is lost to him.
The solution: Take small pitas that he can finish, both of them, and not be left with leftovers that he then has to destroy.
Bal tashchis: There is no problem of bal tashchis, wasteful destruction, here, since chametz that remains must be destroyed; it is simply proper to plan ahead and not to leave over for no reason.

Matzah as lechem mishneh, and frozen bread

The suggestion: He takes one chametz roll that he will finish, and alongside it a matzah to serve as the second loaf for lechem mishneh. According to most opinions there is no obligation to cut into both loaves; he holds two and cuts one.
The question: Since it is forbidden to eat matzah on erev Pesach, can the matzah serve as lechem mishneh? One has to consider whether the second loaf must be fit to be eaten at that very time.
A parallel case: A person who takes a pita out of the freezer for lechem mishneh and puts it back afterwards, and cannot eat it until it defrosts after Shabbos. Rav Elderberg answered that one may take it out of the freezer and use it as lechem mishneh, since in principle it is fit to be eaten after some time.
The conclusion: Most poskim say that one may do this with a matzah, since this too he will be able to eat at night.
Guarding against it becoming chametz: One must be careful that the matzah not become chametz through contact with the foods, and should wrap it in plastic. There is no need to stand on one's head over matters of chametz, but one does need to keep watch.
A matzah designated for the mitzvah: One should not do this with a matzah set aside for the Seder night, such as a hand matzah that was designated in advance for the Seder, because of muktzeh, since it was set aside for a specific purpose. With an ordinary matzah there is no such concern, since it can be eaten at any time.

Se'if 2: the time for the biur of the chametz and the time for the bittul

"It is good to destroy the chametz on Friday before midday, so that people should not come to err in other years and destroy it after midday; and on Shabbos itself he should nullify it."
(Shulchan Aruch)

Burning on Friday: The chametz is burned on Friday, which is the thirteenth of Nissan, even though this is not the usual time for burning chametz, and strictly speaking one could have burned it even an hour before Shabbos comes in.
Why we do it early: So that people should not come to err in other years and think that one may destroy chametz after midday; therefore we set the same time as in every year.
Why we do not recite the bittul on Friday: The text of the bittul includes even chametz that he has seen and knows about, and on Friday there is still chametz left in the house for the Friday night meal and the morning meal, so it cannot be nullified.
The time for the bittul: On Shabbos, after he has finished eating the chametz and disposed of the crumbs, he says the usual text of bittul: "All chametz and leaven that is in my possession, that I have seen and that I have not seen, that I have destroyed and that I have not destroyed, shall be nullified and shall be like the dust of the earth."
What is unique about this year: This is the only occasion on which we burn the chametz and do not recite the bittul at the time of the burning; rather, the bittul is pushed off to Shabbos.

The Mishnah Berurah (s.k. 9)

"Before midday" is not precise: The Shulchan Aruch means before the beginning of the sixth hour, that is, until the end of the fifth hour, roughly eleven thirty, and that is the accepted time for burning chametz every year.
The published time this year: This year too the same time is publicized. Strictly speaking there is no obligation, but we burn by that hour so that people should not become confused.
The bittul on Shabbos: He need not recite the bittul on Friday at the time of the burning, since in the end he will have to nullify it the next day anyway, because he reacquires ownership of the bread he leaves over for Shabbos, and there is reason to be concerned that some of it will remain.

Se'if 3: which foods to cook for this Shabbos

The language of the Shulchan Aruch: One should not cook porridge for this Shabbos, and if it happened that he did cook and something remains in the pot that cannot be finished off, there needs to be guidance on how to get rid of it and destroy the chametz.
The root of the problem: With bread there is not much difficulty; he eats the pita and a crumb or two remain. But with porridge it is impossible to scrape the entire dish out of the pot, so chametz remains in the vessel, and there is no way to wash it with soap and clean it on Shabbos.
The recommended practice: All the Shabbos food should be kosher for Pesach, and only the bread itself chametz, and that is what we in fact try to do.
Eating utensils nowadays: With disposable dishes and a disposable tablecloth the problem does not exist at all, since one simply throws them away. In generations that had no disposables this really was a problem, and therefore the poskim offered various solutions.
A solution for cooking pots: Cook liquid foods that can be poured out of the vessel entirely, and the vessels that were used are placed in a room which is then closed off so that they will not be used again. It can be done, but it is not convenient.
The end of the time for eating: Chametz may be eaten until the end of the fourth hour, and the crumbs that remain are dealt with in the manner explained below.

(The discussion of this topic continues in the next shiur.)

In passing · products for erev Pesach and their ingredients

Cake made from potato flour: The name "cake" adds nothing; everything depends on the material it is made from. If its berachah is shehakol, its status is like fish and fruit and not like mezonos.
Wafers and crackers: There are wafers and crackers made from potato flour, and there are those made from matzah meal. Checking the ingredients of one of the common juicy-type products, it now also lists soy flour, something new that was not there in the past, since until now they were made from potato flour.
Alternative flours: There is rice flour, corn flour, and another flour that was mentioned whose nature was not clarified, and they are used, for example, for making schnitzel instead of matzah meal.
Lecithin: Every year the question about the lecithin in chocolate comes up again, and one must distinguish between what is written regarding the different types of lecithin. This subject will be clarified in a separate shiur.