Another restriction regarding food on Passover stems from the custom that has been accepted by many communities to refrain from the consumption of plants that have kernels or seeds, due to the concern that grain kernels may be mixed in, or that grain products might be confused for these species. The plants included in this category are given the broad name of kitniyot. This is literally translated as “legumes,” although that botanical term does not accurately describe all the species included in this custom. The category of kitniyot includes certain grain species that are not prohibited by Torah law, such as rice and corn, several types of legumes, and a few other plants whose edible seeds grow in pods.

The custom prohibiting the eating of kitniyot on Passover was fully accepted by all Ashkenazic communities. There are also several species of plants (that are not hametz by Torah law), which other, non-Ashkenazic, communities avoid on Passover.

The prohibition of eating kitniyot on Passover can cause some confusion, especially in Israel, where many products are labeled: “Kosher for Passover for those who eat kitniyot.” Those who are stringent and avoid eating kitniyot should take care in inspecting the kosher for Passover seal to ensure that the product does not contain kitniyot.

Strictly speaking, flour that has been kneaded exclusively in a liquid other than water, such as eggs or fruit juice, does not become hametz. Therefore, it would be permitted to bake matza, or cakes and cookies in this manner for Passover. But if this liquid contains some water, the dough actually becomes more susceptible to fermentation than it does with water alone. Most Sephardim customarily eat baked goods that are prepared from dough with liquids other than water, which is classified as matza ashira, and generally referred to in English as egg matza. Nevertheless, because it is very hard to avoid some water being mixed in with the flour, if only from washing out the bowls, and due to the fact that some authorities disagree with the assumption that dough prepared with a liquid other than water does not become hametz, Ashkenazim and some Sephardim do not eat matza ashira on Passover.

Even those who do eat matza ashira on Passover must be strict to ensure that it is certified as strictly kosher. In any case of uncertainty, a rabbi should be consulted. It should also be noted that even those who eat matza ashira on Passover agree that it may not be used to fulfill the mitzva of eating matza on the Seder nights.

There are those who apply the term matza ashira to matza that has been baked in the usual manner and subsequently coated with other substances such as chocolate. Some Ashkenazim will eat this kind of matza.

Another common stringency, which is observed mainly by Hasidim, is to refrain from eating matza sheruya, literally “soaked matza” (gebrokts in Yiddish). This refers to matza which may have been baked according to all the most exacting requirements of halakha, but which has then come into contact with water (or according to some, any liquid). The reason for this stringency is the concern that in the matza there may remain bits of flour that were not kneaded into the dough and baked, and therefore the contact with the water might cause them to leaven now. Those who are strict about matza sheruya do not use matza meal for cooking.

The differences in customs among the various communities have led to a practice among some people to refrain from eating in the homes of others during Passover, even in the homes of friends and family. Sometimes people accept a certain stringency upon themselves that even their own siblings do not observe. As a result, a practice has developed in some circles that if one has guests on Passover, he will serve only assorted fruits and nuts, which are foods that anyone can eat.

At the same time, it is important to distinguish between laws that explicitly appear in the halakhic sources, and practices that are customs or stringencies. When it comes to basic halakhic matters, there is no room for compromise. By contrast, regarding stringencies that someone has accepted upon himself, it is important not to let matters get blown out of proportion and lead to quarrels and disputes. In complex situations or in any case of doubt, it is recommended to consult a rabbi.