When preparing for Shabbos on the seventh day of Pesach, an interesting question arises for those who have a minhag to only eat Shmurah Matzah on Pesach because it is more carefully guarded from becoming chometz. Generally, those who maintain this stringency, do so only on the first seven days of Pesach, but they eat regular Matzah on the eighth day of Pesach because it is a Rabbinic Yom Tov, and the prohibition of eating chametz is less severe. If one maintains this minhag, is it permissible to cook on Friday (the seventh day of Yom Tov) foods that contain regular non-Shmurah Matzah, to be eaten on Shabbos?

At first glance, it should not be permitted.  The Rama (Orach Chaim 527:20) writes that one who is fasting (which is permitted under certain conditions) on Yom Tov, Friday erev-Shabbos, may not cook for Shabbos even though he made an Eruv Tavshilin, since he cannot eat the food on Friday.  The reason for this restriction is beyond the scope of this Halacha Yomis.  What emerges from the Rama is that an Eruv Tavshilin does not allow food to be prepared on Friday, if the food cannot be consumed by the person who is doing the cooking.  It should follow that one who only eats Shmurah Matzah for most of Pesach should not be permitted to cook on Friday with non-Shmurah Matzah, since he cannot eat the food that same day.

Nonetheless, the Maharsham (Ha’aros OC 527) rules that this is permitted.  He bases his position on a ruling of the Magen Avrohom (OC 559:13). The Magen Avrohom discusses a person who made matzos on the Yom Tov of Pesach, and there are remnants of dough in the crevices of the utensil which will become chometz unless the dough will be baked before 18 minutes elapse.  The Magen Avrohom allows the utensil to be placed in an oven so that the remaining dough will bake, even though it is customary to not eat that dough because it may not bake properly. Why is this permissible? If the dough cannot be eaten, it is not being made for Yom Tov, in which case baking should be forbidden.  The Magen Avrohom explains that according to the letter of the law, it is permissible to eat these pieces of dough, as the common practice to not eat dough lodged in crevices is only a chumrah (stringency). Therefore, the dough may be baked on Yom Tov.  The Maharsham writes that the same rationale applies to our situation.  According to the letter of the law, non-Shmurah Matzah may be eaten on Pesach, and those who refrain from eating non-Shmurah Matzah, do so only as a chumrah.  Therefore, the food is treated as edible, and it may be baked on Yom Tov to be served on Shabbos.

Does the same logic apply to cooking gebrochts (Matzah that came in contact with liquid) on Friday erev-Shabbos for those who have the minhag to not eat gebrochts for the first seven days of Pesach?  This is a matter of dispute.  Sefer Dovev Meisharim (Volume 1, Chapter 49) is lenient and equates gebrochts to non-Shmurah Matzah, as both restrictions are at most a chumrah.  However, Nishmas Chaim (Ch.52) writes that this is not permitted because not eating gebrochts is more than a chumrah and is rooted in authentic halachic considerations. Minchas Yitzchok (Volume 7, Chapter 33) writes that there is a basis to be lenient but suggests that it is better to have one who does not have this minhag of not eating gebrochts prepare the  food for the others.

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