
It is a Biblical positive command in the Torah to eat [a Kezayis of] Maror [within Kdei Achilas Peras] on the night of the 15th of Nissan. This Biblical command, however, only applies during [Temple] times when the Pesach sacrifice was eaten, however in today’s times [in which we no longer have a Pesach sacrifice due to the exile] the command is merely Rabbinical. The Mitzvah of eating Maror contains many detailed Halachos. The following Halacha is an overview of specifically the laws and customs relevant to eating the Maror during the section of Maror, and does not cover all its general detailed laws. For all the details of the command of eating Maror, and the bylaws of its fulfillment, see Chapter 1 Halacha 3 in length.
Kissing the Maror:[2] Some are accustomed to kiss the Maror to show their belovedness of the Mitzvah.
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Immediately after eating the Kezayis of Matzah one is to eat the Kezayis of Maror.[4]
B. The Kavana-Intending to fulfill the Mitzvah:Upon eating the Maror one is to have in mind to fulfill the Rabbinical command of eating Maror. One is to publicize this matter to the attendants of the Seder, especially if they have little Jewish background. See Chapter 1 Halacha 3L for the full details of this subject!
Intending on the reason behind the Mitzvah:
At the time of eating the Maror, it is proper to have in mind the reason behind the command, in addition to the general intent of fulfilling the Mitzvah of Hashem.[5] The recorded reason behind the Mitzvah of eating Maror is that it commemorates the bitterness of the slavery in Egypt.[6] One is to have this in mind upon eating the Maror.[7] Regarding its spiritual effects, the Maror is eaten in order to help us feel the bitterness and disgust of evil.[8] |
C. What to eat, how much and within how much time:
Which Maror: Every person who has a Seder plate is to use the Maror on the Seder plate for the Koreich sandwich and hence after it is used, it is now lacking from the plate.[9] It is not necessary for all participants to eat from the Maror on the Seder plate, and any additional amounts needed for distribution should be prepared separately.
How much Maror does one have to eat? One is to initially try to eat 28.8 grams of Maror within 4 minutes. If this is difficult, then one may even initially eat 21.2 grams of Maror within 4 minutes. If even this is too difficult, then one may take 17 grams. Furthermore, some rule that one may even initially take only 17 grams worth of leaves, which is approximately one large leaf or two medium leaves. Both the lettuce leaves and horseradish combine to make up this amount, as stated next. See Chapter 1 Halacha 3I and Chapter 3 Halacha 5C for the full details of this matter!]
Using lettuce and horseradish: For the Mitzvah of eating a Kezayis of Maror, the Chabad custom is to take both the lettuce leaves and horseradish.[10] Both the lettuce leaves and horseradish combine to make up this amount and hence one needs to only take a combined amount of 28/21 grams of leaves together with horseradish.[11] [Accordingly, one can take a large amount of lettuce and only a small amount of horseradish for a combined 28/21 grams. This especially applies for women and children who cannot eat a large amount horseradish, that if they do desire to also take horseradish a minimal amount suffices.]
Preparing a Kezayis for each participant: It is highly recommended for one to prepare Kezayis bags of lettuce for Maror on Erev Pesach, so they can be easily and speedily distributed during the Seder without exhausting any extra time. If one did not do so, then it is to be prepared and distributed at this time. There is no need for the lettuce leaves used for Maror to be dry.
Within how much time is the Kezayis of Maror to be eaten? Initially, one is to try to eat the entire Kezayis of Maror in one shot. [One is thus to place the entire Kezayis in his mouth simultaneously, chew it, and then swallow the entire Kezayis together.] If this is difficult, then one may be lenient to eat the Kezayis a little at a time but within the time of Kdei Achilas Peras [i.e. 3-4 minutes]. A child, and the sick and elderly may be lenient up until nine minutes. If at least 17 grams was not eaten within this time, then one has not fulfilled his obligation. See Chapter 1 Halacha 3J, and Chapter 3 Halacha 6 for the full details of this matter!
The Rebbe custom:[12] The Rebbe would measure 4 large spoonsful of horseradish which he would then place in his hand and squeeze out their liquid to the ground. He would then roll it into a ball, and place it within 2 to 3 lettuce leaves. In addition, he would insert a non-grated piece of horseradish into it. |
Dipping the Maror into the Charoses:[13] Prior to eating the Maror it [was accustomed in previous times for it] to be entirely immersed into the Charoses.[14] However, practically, the custom today is not to dip it entirely, but rather to only partially dip the Maror into the Charoses.[15] [Furthermore, one is encouraged to only dip it in partially, and not dip it in its entirety in order so the Maror retain its bitter taste.[16]] Upon dipping the Maror into the Charoses, one is to beware to immediately remove it, and not allow it to soak in the Charoses. Likewise, one is required to shake the Charoses off from the Maror immediately after it is dipped inside.[17] [If one ate the Maror without dipping it into the Charoses, then he is to eat it again without a blessing.[18]]
Adding wine to the Charoses: The Chabad custom is to only add the wine to the Charoses at this point during the Seder prior to the dipping of the Maror, and not beforehand on Erev Yom Tov.[19] The wine used is from the wine that had spilled onto the plate from the [overflowing of the] four cups.[20] The Charoses is placed into the wine on the plate [rather than to pour some of the wine into the Charoses.[21] We are particular to add only some of the Charoses to the wine rather than its entirety, in order to keep the Charoses used for Koreich free from liquids.[22] All the above only applies when Pesach falls during the week. However, when Pesach falls on Shabbos, the wine must be added before Shabbos. Alternatively, one may make it on Shabbos into a very thin batter, through placing a large amount of wine and making the mixture in the opposite order, which is defined as first placing the wine in the vessel and then the Charoses, and to mix it with one’s hand or with the vessel itself, through shaking it. This must be done in order to avoid the kneading prohibition.[23]]
Using the Charoses that is on the Seder plate:[24] Initially, one is to use the Charoses that is on the Seder plate to fulfill the Mitzvah of Maror. |
When to say the blessing over the Maror?[25] After the Maror is dipped in the Charoses, one is to say the blessing of “Asher Kidishanu Bemitzvosav Vetzivanu Al Achilas Maror.[26]” The blessing is not to be recited prior to the dipping.[27]
Having in mind the Maror of Korech when saying the blessing:[28] Upon saying the blessing of Al Achilas Maror one is to have in mind to also exempt with this blessing the Maror that will be eaten by Korech.[29]
Holding onto the Maror:[30] One is to hold to the Maror with his right hand at the time of the blessing.[31]
Should all the participants recite the blessings of Al Achilas Maror to themselves, or should they fulfill their obligation with hearing it from the leader of the Seder?[32] From the letter of the law, it would be proper for everyone to listen to the blessing of the leader of the Seder and fulfill his obligation with him. Nonetheless, the general widespread custom is for the participants say their own blessing.
F. Leaning:[33]
One is not required to lean upon eating Maror.[34] Nonetheless, if one desires to do so he may.[35] [Practically, the directive of Admur in the Siddur, and subsequent Chabad custom, is to eat the Maror without leaning.[36]]
The eating of the Rebbe Rashab: The Rebbe Rashab would eat the Maror as if he was eating something sweet, however, two tears dripped down his cheek as he ate it. |
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[1] See Admur 475:11-15; Kaf Hachaim 475:20-27; Piskeiy Teshuvos 475:5
The law if one accidentally performed Koreich before Maror: In such a case, he is to eat Maror without a blessing after eating Koreich. [See Mamar Mordechai 475:2; Kaf Hachaim 475:26, unlike Yifei Laleiv 5:3 who rules to say a blessing]
Why we eat the Maror which represents the slavery after Matzah which represents the freedom: See Avnei Nezer
[2] Ateres Zekeinim 12 in name of Shelah; Kaf Hachaim 24:19; 475:9
[3] Admur 475:11 [Admur in Siddur omits word immediately]; Michaber 475:1
[4] The reason: Seemingly, this is done in order not to make a Hefsek between the blessing of Matza and that of Koreich.
[5] Derech Pikudecha Mitzvah 10 Machshava; Moadim Uzmanim 3:18 based on Bach 625 regarding Sukkah; Piskeiy Teshuvah 475:9
[6] See Admur 473:30; Levush 473; M”B 473:43; Kaf Hachaim 473:90; Haggadah Shel Pesach “Al Shum Mah”; Braisa; See Derech Pikudecha Mitzvah 10:5; See Shelah Pesachim Derush Matzah Shemurah 214
[7] Derech Pikudecha Mitzvah 10:5
[8] Derech Pikudecha Mitzvah 10:5
[9] Otzer Minhagei Chabad p. 136, 149; So rule regarding Karpas: Admur 473:25; M”A 473:5; Chok Yosef 473:11; Kaf Hachaim 473:52; Rebbe in Hagada “After Karpas I did not see them return the leftovers onto the Keara, and hence from here onwards there are only five things on the Kearah”; See Vayaged Moshe p. 113; Nitei Gavriel 2:283
Ruling based on Kabalah: Based on the Kabalistic meanings behind each of the Simanim, it is proper for all the Simanim to remain on the table even after one is finished with that part of the Seder.
[10] Haggadah of Rebbe, printed in Shulchan Menachem 2:314; Toras Menachem 178 Reshimos Hayoman that so was the custom of the Rebbe Rayatz; Otzer Minhagei Chabad p. 134; Piskeiy Teshuvos 473:18 that so should be done and that so was custom of Reb Aaron of Belz, and his father the Rebbe of Biala.
The reason: One takes lettuce for both Maror and Chazares due to the directive of the Sages to give it precedence. [Rebbe ibid] One also takes horseradish with the lettuce in order to a) suspect for the opinion [see other opinions above] that one must feel bitterness to be Yotzei Maror and b) to abide by the old age Ashkenazi tradition of using horseradish. [Piskeiy Teshuvos 473:18]
Other customs: Some are accustomed to use lettuce for Maror and horseradish for Koreich. [See Nitei Gavriel 2:93 footnote 6] The Rebbe ibid negates this custom, stating that one is to take lettuce for both.
[11] Admur 473:28; Michaber 473:5; Mishneh Pesachim 39a; Ran Pesachim ibid; Kaf Hachaim 473:86; So rules Shevach Hamoadim, Rav Shuchat in English Hagada, “Pesach Chassid” and other Hagaddas; See Halacha E above!
[12] See Maaseh Melech p. 204 for the full details of how the Rebbe would eat it
[13] Admur 475:11; Siddur Admur; Michaber 475:1; Rav Papa Pesachim 115b; See Kaf Hachaim 475:23-24
[14] The reason: The reason why [the entire Maror is to be dipped in the Charoses] is because there is a dangerous worm found in Maror called the Kafa which is killed by dipping it in the Charoses. We thus dip the Maror in the Charoses in order to prevent it from injuring anyone. [Admur ibid; Taz 475:4; Rashbam Pesachim ibid; Rabbeinu Chananel ibid; Rav Papa ibid] This worm is a type of worm that is Kosher, although cannot be eaten due to danger. [Mamar Mordechai 475:3; Kaf Hachaim 475:23] Alternatively, it is to dissipate a poisonous extract found in the Chazeres, and not to kill any worm. [Rashi ibid; Chok Yaakov 475:8; Kaf Hachaim ibid]
[15] Admur ibid; Siddur Admur; Peri Chadash 475:1; Kaf Hachaim 475:23
The reason: Some justify today’s custom of not dipping the entire Maror into the Charoses being that this worm is no longer commonly found amongst us. The reason for why even today some part of the Maror is nevertheless dipped into the Charoses, is because it is a Mitzvah to commemorate the clay used in Egypt during the slavery. [Admur ibid; Peri Chadash ibid; Rebbe Yochanon in Pesachim 116a]
The reason a blessing is not said over the Charoses: Although dipping the Maror into the Charoses is a Mitzvah as explained above, nevertheless, a blessing is not recited over it being that it is it is secondary to the Maror, and is exempt with the blessing of the Maror. [Admur ibid; Tur 475]
[16] Haggadah of Rebbe
[17] Admur 475:12; Siddur Admur; Michaber 475:1; Tur 475 in name of Rabbeinu Yona; Rav Papa Pesachim 115b; Iggur in name of Mahariy Mulin, brought in Beis Yosef 475, and Kaf Hachaim 475:32
The reason: The Maror is to be immediately removed after dipping it in the Charoses as otherwise the bitterness of the Maror may dissipate due to the fermentation of the Charoses. It is for this same reason that it is to be immediately shaken off. [Admur ibid]]
[18] Chazon Ovadia 2:174; Piskeiy Teshuvos 475:5
[19] Rebbe in Haggadah “Prior to the dipping one is to soften the Charoses with the wine”; Toras Menachem 5746 3:181; Otzer Minhagei Chabad p. 133 and 179; See Tosafus Pesachim 116a “So is the widespread custom to soften it, and this is done at the time of the eating”; Hagadas Square; Vayaged Moshe p. 33; Nitei Gavriel 2:337
[20] Haggadah of Rebbe “Prior to the dipping one is to soften the Charoses with the wine that is in the vessel”; Directive of Rebbe based on custom of Previous Rebbe, recorded in Toras Menachem 5746 3:181 [printed in Shulchan Menachem 2:328 and Otzer Minhagei Chabad ibid], that one is to use the spilled wine of the four cups.
[21] Rebbe in Toras Menachem ibid that so was custom of Previous Rebbe; See Otzer Minhagei Chabad p. 179 for the exact way the Rebbe performed this dipping by the Seder
[22] See Haggadah of Rebbe p. 35; Sefer Haminhagim p. 41; Shulchan Menachem 2:328
[23] See Chapter 2 Halacha 1C!
[24] Vayaged Moshe 25:14; Piskeiy Teshuvos 475:5
[25] Admur 475:12; See M”A 473:19; Chok Yaakov 475:8; Kaf Hachaim 475:24
[26] Admur ibid; Rambam 8:8
[27] The reason: The blessing is to be said only after he has already dipped the Maror in the Charoses as one is to approximate the blessing to the fulfillment of the Mitzvah, which is the eating, as much as possible. [Admur ibid; See M”A 473:19; Chok Yaakov 475:8]
[28] Rebbe in Haggadah that so is our custom; See Admur 475:18 that the eating of Maror by Koreich is included within the blessing of Al Achilas Maror; So rule regarding having in mind the Matzah of Koreich by Al Achilas Matzah: Siddur Admur; Shlah p. 142; Kaf Hachaim 475:8; Piskeiy Teshuvos 475:2 and 7; Vetzaruch Iyun why Admur in the Siddur did not explicitly mention this here as well.
[29] The reason: For the reason behind why one is to have this in mind, See Halacha 11 regarding the reason for why we eat Koreich!
[30] Admur 167:7; Seder 9:4; Michaber 206:4; Brachos 43b; Rebbe in Haggadah
[31] The reason: As all matters which one says a blessing over must be held in the right hand during the time of the blessing. [ibid]
[32] See Halacha 9E regarding Matzah and the same applies regarding Maror.
[33] Admur 475:13; 475:20; Siddur Admur; Michaber 475:1; Pesachim 108a; Kaf Hachaim 475:27
[34] The reason: This is due to the reason explained in 472:14 [Admur ibid] that we only require leaning by those actions which were instituted to be performed in commemoration of the redemption and freedom.
[35] Admur ibid; M”A 475:6; Chok Yaakov 475:9; Beis Yosef 475:3; M”B 475:14
[36] Siddur Admur “Eat it without leaning”; Implication of M”A ibid, as brought in Kaf Hachaim 475:27, that initially one is not to lean; Hamelech Bemisibo 2:98; Sefer Haminhagim p. 39 regarding Karpas and certainly this would apply even more so to Maror
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