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Is there any problem with reusing the shank bone that was used on first night Pesach for the seder plate on second night? Since it represents the qorban pesach, I feel like there is good reason not to reuse it, but don't know if this issue is discussed anywhere.

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What exactly about the Korban Pesach makes you think that? Notar? –  Double AA Apr 11 at 13:20

2 Answers 2

One may not reuse the Zeroa if it was cooked on Yom Tov since it is forbidden to cook on one day of a festival in order to eat the food on the second day or on a weekday. The Zeroa should be eaten by day since we do not eat roasted meat on the nights of Pesach. However if it was cooked prior to Yom Tov to the best of my knowledge there is no issue using the same Zeroa both nights.

Thanks to Torah.org

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Couldn't you eat a tiny bit of it on the first day? Or never eat it? –  Double AA Apr 11 at 13:51
    
@DoubleAA, I never knew people ate it! –  Seth J Apr 11 at 14:43
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I don't understand why you can't roast it on yom tov for use on the seder plate on that night, and then reuse it the second night and eat it. You cooked on the first day for the first day: don't we say mitoch shehut'ra bishul l'tzorech ochel nefesh hut'ra nami shelo l'tzorech ochel nefesh uvilvad sheyihye l'tzorech yom tov? –  msh210 Apr 13 at 5:58

Halacha Yomi

Both [the egg and the zeroa] should be cooked or roasted before the commencement of Yom Tov. If one forgot, or the fourteenth of Nissan fell on Shabbos, one may roast or cook them at night (after Yom Tov has begun) (5). One must, however, eat them on the first day of the festival. Similarly, on the second [Seder] night, one should roast or cook them at night, but one must eat them on the second day of the festival.

The reason for this is that one is not allowed to cook on Yom Tov for the second day of Yom Tov, for Shabbos, or for a week day. Thus, if one did not eat the zeroa on Yom Tov, one would have cooked 'shelo letzorech' (if it was just thrown out and never eaten) or violated hachana (if it was eventually eaten). Note that the quote above says that it must be eaten during the day if prepared on Yom Tov. This implies that as long as it is being set up so that it can be eaten on the next day, that is hachana.

Note also that there are sites such as The Shank Bone which point out that the minhag when the zeroa is made on Erev Yom Tov is to deliberately not to eat it.

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I don't follow. If using at the seder is considered "using it", then why isn't using it at the first seder sufficient to justify cooking it, and if using at the seder is NOT considered "using it", then how is using it at the second seder considered Hachana? –  Double AA Apr 11 at 14:17
    
@DoubleAA apparently the psak is that it must be eaten during that day and that if it is not eaten, then it is 'prepared' for use (eating) on a different day (even if one does not eat it). The point is that even if one hasn't eaten it, then it is still 'prepared'. –  sabbahillel Apr 11 at 14:23
    
Wouldn't not eating it be "bal tsschis" (wasting food?) –  Dan Apr 11 at 20:01
    
@Dan true but that might not make it asur to cook. I would guess that once the day of Yom Tov ends with it not being eaten, it does not matter if it is thrown away or eaten later. –  sabbahillel Apr 11 at 22:01
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I don't understand why you can't roast it on yom tov for use on the seder plate on that night, and that's sufficient use to allow the roasting. Don't we say mitoch shehut'ra bishul l'tzorech ochel nefesh hut'ra nami shelo l'tzorech ochel nefesh uvilvad sheyihye l'tzorech yom tov? –  msh210 Apr 13 at 5:59

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