11. Koreich:^[1] A. The Mitzvah-The reason behind Korech:^[2]

The Siman of Koreich consists of eating a Kezayis of Matzah and Maror together, in a sandwich. The following will explain why this is done, and the reason behind why we first eat Matzah alone [i.e. Motzi Matzah] and then eat Maror alone and then eat the Matzah and Maror together.

The rule: A food which is Biblically required to be eaten may not be eaten together with a food which is only Rabbinically required to be eaten, and if one does so then he does not fulfill his obligation of the Biblical food. Similarly, neither a Biblically or Rabbinically required food may be eaten with a food which does not have to be eaten, and if one does so then he does not fulfill his obligation. The reason for this is because the taste of the required food gets nullified in the taste of the less required or non-required food.

Why today we must eat the Matzah alone without the Maror, versus Temple times?^[3] Based on the above rule, in today’s times that the eating of Maror is only Rabbinical, if one were to bind a Kezayis of Matzah and a Kezayis of Maror together in a sandwich and chew them together, then he would not fulfill his obligation [of Matzah].^[4] However, in the times of the Temple, when both the eating of Matzah and also Maror were a Biblical obligation, one would fulfill his obligation of both Matzah and Maror through eating them together in a sandwich.^[5] Furthermore, according to the opinion of Hillel the elder, [in the times of the Temple] one would not fulfill his Biblical obligation [of eating Matzah or Maror] unless he binds a Kezayis of the Pesach lamb, a Kezayis of Maror and a Kezayis of Matzah together, and eats them together.^[6] However, in today’s times when the eating of Maror is only Rabbinical while the eating of Matzah is Biblical, even according to Hillel, one would not fulfill his obligation of Matzah if he bound them together and ate them. Accordingly, one is obligated today to first eat a Kezayis of Matzah alone without Maror in order to fulfill his Biblical obligation.^[7]

Why today we must first eat the Maror alone without Matzah and then again eat the Matzah and Maror together in Koreich:^[8] [There are two opinions regarding how the Mitzvah of Maror was to be fulfilled in the times of the Temple, and it is due to this that there exists two forms of eating Maror during the Seder, one without Matzah and the second with Matzah, known as Koreich. According to Hillel, in Temple times one would only fulfill his obligation of Maror if he bound it together with Matzah and ate it together, as explained above.] Therefore, according to his opinion, even today one does not fulfill his obligation of eating Maror unless he takes another Kezayis of Matzah and binds it together with a Kezayis of Maror and eats them together.^[9] [Hence, in his opinion, after eating the Matzah alone without the Maror, as explained above, one is to then immediately eat the Maror with the Matzah.] However, the colleagues of Hillel argue on him and rule that even in the times of the Temple there existed no obligation, neither Biblical or Rabbinical, to eat the Maror together with the Matzah at all [and rather it was only voluntary], and so too today during the times of Rabbinical Maror there is no obligation to do so. Now, according to their opinion, if one first eats a Kezayis of Maror alone and then eats a sandwich of a Kezayis of Maror bound with a Kezayis of Matzah, then he does not fulfill his obligation of Maror with this eating.^[10] Now, since there was no arbitration and final ruling given in this dispute neither like Hillel or his colleagues, therefore in order to fulfill one’s obligation according to both opinions a person needs to first eat a Kezayis of the Matzah alone and say the blessing of Al Achilas Matzah [and have in mind the Matzah of Koreich as Hillel requires], as even according to Hillel he fulfills his Biblical obligation with this Kezayis of Matzah. Then he needs to eat a Kezayis of Maror alone without Matzah, and say the blessing of Al Achilas Maror [having in mind also the Maror of Koreich as requires Hillel], as with this Kezayis of Maror he fulfills his obligation according to the colleagues of Hillel. Afterwards he is to bind a Kezayis of Matzah and a Kezayis of Maror together and eat them together in commemoration of the Temple eating according to the opinion of Hillel. One does not recite a blessing over this eating, neither a blessing over the Matzah nor a blessing over the Maror, as perhaps we rule like his colleagues that this sandwich contains no Mitzvah. Furthermore, even according to Hillel [one is not required to say a blessing as] he has fulfilled his obligation of the blessing with the blessing he already said over the Matzah and Maror. It is due to the above reason that one is not the speak between the blessings over the Matazah and Maror until after the Koreich sandwiches eaten in order so the blessings over the Matzah and Maror count also for the Koreich sandwich according to Hillel.

 

Summary: Hillel is of the opinion that in the times of the Temple one only fulfilled his obligation if he eats the Matzah, Maror, and Pesach together. Therefore, according to his opinion, after eating the Matzah alone without the Maror one is to then eat the Maror with the Matzah, and only if one eats them together does one fulfill the Rabbinical Mitzvah of eating Maror. However, since his colleagues dispute his ruling, therefore we first eat the Maror without Matzah as rule his colleagues, and only then eat the Matzah with Maror as rules Hillel.

 

B. What to eat:

Making a sandwich:^[11] One is required to eat the Matzah and Maror together in a sandwich.

Which Matzah:^[12] [Every person who has a Seder plate] is to use the third Matzah [i.e. Yisrael] for the Koreich sandwich. [One who does not have a Seder plate, such as women and daughters, is to have a Kezayis of Matzah distributed to them. It is not necessary for them to eat from the Yisrael Matzah of the seder plate, although technically, there should be at least two Rabbinical Kizeisim available in the Yisrael Matzah which can be shared with another participant for them to fulfill the Mitzvah of Koreich. After Motzi Matzah, there is no longer a need for the Yisrael Matzah used for Koreich to remain whole, and hence if it broke after Hamotzi, it does not need to be switched.^[13]]

Which Maror: Every person who has a Seder plate is to use the Chazeres on the Seder plate for the Koreich sandwich and hence after it is used, it is now lacking from the plate.^[14] It is not necessary for all participants to eat from the Chazeres on the Seder plate, and any additional amounts needed for distribution should be prepared separately.

Using lettuce and horseradish: For the Mitzvah of eating a Kezayis of Maror for Koreich, the Chabad custom is to take both the lettuce leaves and horseradish.^[15] 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.^[16] [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 dry lettuce for Koreich, and a Kezayis bag of Matzah for Koreich, already 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. Drying the lettuce:[17] According to the Chabad custom of abstaining from eating Gebrochts, one is to make sure that the lettuce used for the Koreich sandwich is dry. Thus, it is advised that one measure the exact amount of lettuce that will be needed for Koreich for all the participants and to individually dry them before. This should preferably be done before Yom Tov in order not to delay the Seder.

C. The practical amount of Matzah and Maror to eat:

How much Matzah does one have to eat:^[18] Every person [whether man, woman, or child who has reached the age of education] is obligated to eat a minimum of a Kezayis of Matzah in order to fulfill the Rabbinical Mitzvah of eating Matzah for Koreich. [Practically, one is to initially try to eat 28.8 grams of Matzah within 4 minutes. If this is difficult, then one may even initially eat 19.3cc of Matzah within four minutes, which is equivalent to 10-13 grams of Matzah. In Matzah size: A Kezayis of 19.3 grams is equal to approximately 2/3 of a machine Matzah and about 1/3 of a handmade Matzah [if there are 17 Matzah’s in a Kilo]. See Chapter 3 Halacha 5C for the full details of this matter!]

How much Maror does one have to eat?^[19] Every person [whether man, woman, or child who has reached the age of education] is obligated to eat a minimum of a Kezayis of Maror in order to fulfill the Rabbinical Mitzvah of eating Maror for Koreich. [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 above. See Chapter 1 Halacha 3I and Chapter 3 Halacha 5C for the full details of this matter!]

D. How to eat it and within how much time:^[20]

Eat as a sandwich and swallow together: The Matzah and Maror of the Koreich sandwich needs to be swallowed simultaneously.

Lechatchila-Swallow both Kezeizim simultaneously: Lechatchilah, one should beware to swallow the entire Kezayis of Matzah together with the entire Kezayis of Maror simultaneously, while they are [chewed and] ground in his mouth.

If difficult: If it is difficult for him to swallow both Kizeisim simultaneously, then he may swallow some of the Kezayis of the Matzah and some of the Kezayis of the Maror simultaneously, and repeat this small quantity of simultaneous swallowing, until one eats the two Kezeizim, which is a full Kezayis of each the Matzah and the Maror. [This amount of two Kezeisim is initially to be eaten within 3-4 minutes. See Chapter 3 Halacha’s 6 for the full details of this subject!]

 

E. Dipping the Maror of Korech in Charoses?^[21]

The dispute: It is disputed amongst the Poskim whether one is required to dip the Maror of Koreich into the Charoses. Some Poskim^[22] rule that one is not required to dip the Maror of Koreich into the Charoses.^[23] Other Poskim^[24], however, argue on this and rule that one is required to dip [even] this Maror into the Charoses.^[25]

The final ruling and custom: The custom in these countries [of Ashkenaz] is like the first opinion [to not dip the Maror of Koreich into the Charoses]^[26], although the main opinion follows like the second opinion [to dip even the Maror of Koreich into the Charoses].^[27] [Practically, the final ruling of Admur is that it is to be dipped in Charoses.^[28] The Chabad custom is not to dip the Maror into the Charoses, but rather to place onto the Maror a slight amount of dry Charoses that is on the Kearah [that was not mixed with wine].^[29] The custom is to then shake it off afterwards.^[30] Only the Maror is dipped into the Charoses and not the Matzah.^[31]]

F. Does one need to lean when eating the Korech?

Men are required to lean towards their left side while eating the Kezayis of Matzah and Maror in their Korech sandwich. If one forgot to do so, he is not required to repeat the eating in a leaning position. See Chapter 3 Halacha’s 7 for the full details of this subject!

G. Zecher Lihillel:^[32]

It is customary in these provinces to recite prior to eating the Koreich sandwich that “Kein Asa Hillel Bezman Shebeis Hamikdash Haya^[33] Kayam, Haya Koreich Matzah Umaror etc/So did Hillel at the time that the Temple existed, he would wrap the Matzah and Maror etc.”^[34] However, the term Pesach is not mentioned.^[35] Nevertheless, one who does mention it is has not lost out.^[36] [Practically, in the Siddur Admur records the Nussach of Pesach together with Matzah and Maror.^[37]]

H. Talking:

Not to talk of matters unrelated to the meal from Matzah until after Korech:^[38] One needs to beware not to talk of matters unrelated to the meal from the time that says the blessing of Al Achilas Matzah until he eats the Koreich sandwich.^[39] Nevertheless, if one transgressed and talked in between, he is not to repeat the blessing prior to Koreich.^[40] [However, one may even initially talk of matters relating to the meal, such as to ask someone to pass the Matzah or Maror.^[41]] See A for the full details of this matter!

After finishing eating the two Kezeisim:^[42] Some are accustomed to beware not to talk of any matter unrelated to the meal from the time of saying the blessing of Al Achilas Matzah, until after eating the Afikoman.^[43] Nonetheless, this custom is a mere superfluous stringency.^[44] [Practically, the custom of Beis Harav was not to be careful in this matter.^[45]]

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[1] See Admur 475:15-21; 26-27; Siddur Admur; Kaf Hachaim 475:28-30; Piskeiy Teshuvos 475:6

[2] See Admur 475:15-18; Michaber 475:1; Tur 475; Pesachim 115a; Kaf Hachaim 475:29

[3] Admur 475:16-17; Rambam 8:6; Pesachim 115a; Zevachim 79a

[4] The reason: Since today Maror is no longer Biblically required to be eaten, and is merely a Rabbinical Mitzvah, therefore the Maror may not be eaten together with the Matzah as the Maror nullifies the taste of the Matzah [which is Biblical]. [Admur 475:17]

[5] The reason: As Biblical Mitzvos do not nullify each other, as they are both considered equal, as they are all the fulfillment of the command of G-d. [Admur 475:16; Rashbam ibid]

[6] Admur 475:16

The reason: This is done in order to fulfill the verse “Al Matzos Umerorim Yochluhu.” [Admur ibid]

[7] Admur 475:16

[8] Admur 475:17-18; See Braisa Pesachim 115a; Tur 475; Chok Yaakov 475:10; Kaf Hachaim 475:29

[9] Admur 475:17; Rosh 10:27; Tosafus Pesachim ibid

The reason: As the eating of Maror in today’s times was established by the sages to be done in commemoration of the Temple, at which time it’s eating was a Biblical obligation. Now, just as during Temple times one would not fulfill his Biblical obligation of eating Maror, according to Hillel, Unless it was bound together with Matzah, therefore so too now it needs to be bound together with Matzah [in order to fulfill one’s Rabbinical obligation]. [Admur 475:17] However, according to the opinion of Hillel that the Matzah in this sandwich is a Rabbinical obligation, it does not nullify the taste of the Maror which is also a rabbinical obligation, and are hence of equal status and do not nullify each other. [Admur 475:18]

[10] Admur 475:18

The reason: As once the Kezayis of Matzah has been eaten, one has already fulfilled the mitzvah of Matzah and the Matzah in this sandwich is merely voluntary and does not contain any Mitzvah involved in eating it, according to their opinion. Therefore, one may not eat the Maror together with the Matzah, as the Matzah nullifies the taste of the Maror which is in the sandwich when he chews them together. However, according to the opinion of Hillel that the Matzah in this sandwich is a Rabbinical obligation, it does not nullify the taste of the Maror which is also a rabbinical obligation, and are hence of equal status and do not nullify each other.  [Admur ibid]

[11] Siddur Admur

[12] Admur 458:7; 482:4; Siddur Admur; Rosh Pesachim 10:30; Tur end of 475; Kaf Hachaim 475:28 in name of Tosafus, Bach, Peri Eitz Chaim Shaar 21:4

[13] To note, however, that the Rebbe Maharash would distribute Karpas and Maror from his Seder plate to the women, and other relatives

[14] 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: 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.

[15] 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.

[16] 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!

[17] Piskeiy Teshuvos 475:6 footnote 31

[18] Admur 475:16, 17; Tur 486; Rokeiach 283; Drashos Maharil Seder Haggadah; Shaagas Aryeh 100; Machazik Bracha 475:1; Shaareiy Teshuvah 475; Yeshuos Yaakov 475:1; Mamar Mordechai 475:6; Chayeh Adam 130:11; Ben Ish Chaiy Tzav 34; M”B 475:16; Kaf Hachaim 475:30

[19] Admur 475:16, 17; Tur 486; Rokeiach 283; Drashos Maharil Seder Haggadah; Shaagas Aryeh 100; Machazik Bracha 475:1; Shaareiy Teshuvah 475; Yeshuos Yaakov 475:1; Mamar Mordechai 475:6; Chayeh Adam 130:11 Kesav Sofer 86; Ben Ish Chaiy Tzav 34; M”B 475:16; Kaf Hachaim 475:30; 473:89

Other opinions: Some Poskim rule that one is not required to eat a Kezayis of Maror by Koreich. [See Haggadah Maaseh Nissim of Chavos Daas; Shaareiy Teshuvah 475; Piskeiy Teshuvos 475:6 footnote 33]

[20] Admur 475:21; M”A 475:8; Terumas Hadeshen 139; Pesachim 115a; Kaf Hachaim 475:37; Piskeiy Teshuvos 475:6

[21] See Admur 475:19; Kaf Hachaim 475:31-34

[22] First and Stam opinion in Admur ibid; Opinion in Rama 475:1; Tur 475 in name of Ravayah 525; Hagahos Miamanis 8 Zayin; Rokeiach 283;

[23] The reason: As the Mitzvah of Charoses was already fulfilled upon dipping the first Maror into it [which is eaten prior to Koreich]. There is likewise no need to worry of the Kafah [i.e. dangerous worm] that is found in this Maror being that it is eaten together with the Matzah in this sandwich. [Admur ibid; Hagahos Maimanis ibid and Biur Hagr”a 475 in name of Yerushalmi; Levush 475:2]

[24] 2^nd opinion in Admur ibid; Siddur Admur; Michaber 475:1; Beis Yosef 475 in name of Ramban and that so is custom; Tur 475 in name of Rashi and Rosh; Hagahos Maimanis ibid in name of Maharam and Rabbeinu Tam; Rosh 10:27; Rashi in Machzor Vitri p. 282

[25] The reason: As this sandwich is eaten in commemoration of [how the Matzah and Maror were eaten in the times of] the Temple according to the ruling of Hillel. Now, Hillel would fulfill the Mitzvah of Charoses with the Maror that is found in this sandwich, as he did not eat any Maror at all prior to eating the sandwich. [Admur ibid; Taz 475:6] Accordingly, it only makes sense that since the entire reason of this eating is to commemorate the eating of Hillel, that it should be done as he did it which is through dipping it in Charoses. 

[26] Admur ibid; Rama ibid “And so I saw to be accustomed”

[27] Admur ibid; Taz 475:6; Bach 475; Rashal 88; Chok Yaakov 475:11; Peri Chadash 475:1; Olas Shabbos 475:2 in name of Maharal of Prague; Siddur Yaavetz; Maaseh Rav; M”B 475:19; Darkei Chaim Veshalom

[28] Siddur Admur

[29] Rebbe in Haggadah that so is followed by all those who are meticulous regarding Matzah Sheruya; See below regarding reason and for custom of Rebbe

The reason: This is due to the worry of Matzah Sheruya. [Rebbe ibid] Vetzaruch Iyun, as if the mixture does not contain any wine added to it, then there is no worry of Matzah Sheruyah. Furthermore, if the wine is 100% wine there is no worry even if it is added to it. perhaps then we must say that a) it refers to wine that contains some water, and b) We nevertheless shake off even the dry Charoses being that in the processing it most likely contain water such as if one did not dry off the fruits prior to grinding. Alternatively, one can suggest this refers to people who are careful to not even eat fruit juice together with Matzah, and hence even if there is no water added at all to the Charoses, it is still not eaten together with the Matzah. Vetzaruch Iyun. Practically, it is recorded that the Rebbe himself would spread Charoses three times onto the pieces of horseradish and eat it together with the leaves and Matzah. He did not shake it off beforehand. [See Otzer Minhagei Chabad letter 133]   

[30] Mamar Mordechai 475:7; M”B 475:17; Kitzur SHU”A 119:7; Kaf Hachaim 475:32; Rebbe in Haggadah; Piskeiy Teshuvos ibid; So rules Iggur in name of Mahariy Mulin, brought in Beis Yosef 475, and Kaf Hachaim 475:32, regarding Maror, however not regarding Koreich, which would imply that by Koreich it is not necessary. It is likewise omitted from the Michaber and Admur ibid, even though they ruled earlier regarding Maror that it is to be shaken off. [Admur 475:12; Siddur Admur; Michaber 475:1] Nonetheless, the Poskim ibid rule that even by Koreich one is to shake it off, although some are accustomed to not shake it off as is the simple implication of the above Poskim. [See Pesach Meubin 308; Kaf Hachaim 475:32; Piskeiy Teshuvos 475:6 footnote 30]

[31] Rebbe in Haggadah

[32] Admur 475:18; Chok Yaakov 475:13; See Michaber 475:1 “Zecher Lamikdash Kihillel”; Darkei Moshe 475:3; Levush 475; Maharshal 88; Kaf Hachaim 475:35

The Sephardi custom: The Sephardi custom is to simply recite “Zecher Lamikdash Kihillel” and not mention Matzah or Maror, or Pesach. [Olas Shabbos; Mamar Mordechai 475:8; Kaf Hachaim 475:35]

Other opinions: Some Poskim question the reciting of this Nussach prior to eating Koreich as perhaps it consists of a Hefsek between the blessing over the Maror and Matzah, and the Koreich. [See Biur Halacha 475:1 “Veomer”]

[33] Siddur Admur, omitted in Admur ibid

[34] Admur ibid; Chok Yaakov ibid

[35] The reason: Although Hillel would also wrap a Kezayis of the Pesach [lamb] into this sandwich [of Matzah and Maror], nevertheless, since we are saying that “so was done,” and we do not have the Pesach [lamb], therefore we do not mention it. [Admur ibid]

[36] Admur ibid; Taz 475:9 mentions it in his Nussach

[37] Siddur Admur; See Rebbe in Haggadah

[38] Admur 475:18; 482:2; Michaber 475:1; Tur 475 in name of Baal Hamanhig

[39] The reason: As according to the opinion of Hillel, a person does not fulfill his Rabbinical Mitzvah of eating Maror unless it is eaten together with Matzah. [See Halacha 11A] Therefore, in order so the blessing of Al Achilas Matzah and Al Achilas Maror also count for the Matzah and Maror eaten in Koreich according to the opinion of Hillel, one is therefore required to beware against making an interval. [Admur ibid] Based on the above, we also rule that one is to have in mind the Matzah of Korech when saying the blessing of Matzah, and therefore one should not talk of matters unrelated to the meal until after Korech, as otherwise the blessing is considered interrupted and does not count for the Matzah eaten by Korech.

[40] Admur ibid; Taz 475:7; M”A 475:8; Taz 475:7; Bach 475; Chok Yosef 475:8; Mamar Mordechai 475:10; M”B 475:24; Kaf Hachaim 475:39

The reason: As perhaps we rule like the colleagues of Hillel who do not require the eating of Koreich sandwich to take place. [Admur ibid]

[41] Admur ibid; Taz ibid; Kaf Hachaim 475:40

[42] Admur 475:18

[43] Admur ibid; Shelah Hakadosh beginning of Tractate Pesachim; See Siddur Admur that upon saying the blessing of Al Achilas Matzah one is to intend to also exempt with it the Matzah of Afikoman.

The reason: This is done in order so the blessing of Al Achilas Matzah count also for the Matzah eaten for Afikoman. [Admur ibid; See P”M 487 M.Z.; Shaar Hatziyon 477:4]

[44] Admur ibid; Chok Yaakov 475:14; Kaf Hachaim 475:38

[45] Haggadah of Rebbe