3. The Mitzvah of eating Maror:[1]

The following Halacha is an overview of the command of eating Maror, and the bylaws of its fulfillment, and does not cover all the detailed laws and customs of Maror eating that takes place throughout the Seder. These Halachos will be explained each in their relevant section throughout chapters 2-4.

A. The Mitzvah:[2]

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.[3] [In the Diaspora, one is Rabbinically obligated to eat Maror also on the night of the 16th.[4]]

The reason we eat the Maror:[5] The Maror is eaten in commemoration of the bitterness of the slave labor experienced by our forefather’s in Egypt. Now, the initiation of the slavery came as a result of smooth-talking persuasion and appeasement, as well as through them receiving payment for the job done. However, in the end they made their lives bitter with hard labor. Therefore, one is to eat the Chazeres-Lettuce for Maror, as it too is at first sweet and soft and in the end becomes hard and bitter, when its stalk remains in the ground and hardens like wood and becomes as bitter as Artemisia. Its effects: Regarding its spiritual effects, the Maror is eaten in order to help us feel the bitterness and disgust of evil.[6]   The Kabbalistic meaning behind the Mitzvah:[7] The word Maror is the same numerical value as Maves/death, as it represents the harsh severities. the purpose of eating the Maror on the night of the seder is to chew down this bitterness and sweeten it using one’s teeth. It is for this reason that if one swallowed the Maror without chewing it that he does not fulfill his obligation.

 

The date:

The obligation to eat Maror only applies on the first night [of Pesach in Eretz Yisrael, and on the first two nights of Pesach in the Diaspora,]. See Halacha 2B regarding Matzah and the same applies regarding Maror.

B. Who:[8]

All Jews above the age of Bar/Bas Mitzvah are obligated in the Mitzvah to eat Maror. [This includes even one who is uncircumcised, one who is a heretic, and one who is ritually impure.[9]]

Women:[10] Women are obligated in the Mitzvah to eat Maror just like men.[11] [They are to eat Maror in all the set areas of the Seder, which include Maror and Koreich.]

Children:[12] All children, both male and female, who have reached the age of Chinuch, are obligated to eat Maror on the night of the 15th. The age of Chinuch is defined as the age from when the child is old enough to understand the story of the exodus that he is told from the Haggadah.[13] [However, some Poskim[14] imply that the age of Chinuch for eating Maror is from the age the child can eat a Kezayis of Maror within the maximum Shiur of Achilas Peras, which is nine minutes. Children who cannot eat this amount, although are not obligated to be educated in the Mitzvah, they may nevertheless say the blessing of Achilas Maror for the sake of education.[15] Practically, the age of Chinuch for eating Maror is no less than 3-4 years of age.[16]]

Sick/Allergy:[17] One who is sick or is very sensitive, and cannot eat [a Kezayis of any of the valid species of] the Maror, then it is proper for him to slightly chew the Maror until he feels a bitter taste for mere commemoration of the Mitzvah. A blessing is not to be recited beforehand. This, however, only applies if one cannot at all eat [any of the valid species of] the Maror, however every individual is obligated to push himself to fulfill the Mitzvah of the sages to eat a full Kezayis of Maror even if it will pain him. [If, however, in truth due to one’s sickness or allergy eating even a Kezayis of [any of the valid species of] Maror can lead to danger, then he is exempt from the Mitzvah of eating Maror, and is even prohibited from doing so.[18] Furthermore, some Poskim[19] rule he is exempt from eating Maror even if it will not lead to danger, but will lead him to become bedridden for a day or two, and he is even forbidden from eating it in such a case.] If he cannot eat any of the five species of Maror, then he is to eat any vegetable which he desires that is bitter and excretes white juice upon being cut, as explained in D. If even this cannot be eaten, then one is to eat any vegetable that contains some bitterness, as explained in D.

C. The validity of the Maror and the conditions associated with fulfilling the Mitzvah:

There are several conditions associated with the validity of the Maror, and the eating, in order to fulfill of the Mitzvah of eating Maror on the first night of Pesach. These include:

1. The vegetable must be a valid species of Maror. [Halacha E]
2. The vegetable must be raw. [Halacha F]
3. One must own the Maror. [Halacha G]
4. One must eat it within a certain time frame. [See Halacha H]
5. One must eat a certain amount. [See Halacha I]
6. The required amount must be eaten within a certain amount of time. [See Halacha J]

D. What vegetables are valid for Maror:[20]

The five herbs:[21] One fulfills his obligation of Maror with any of the following five vegetables:[22] 1) Chazeres-Lettuce[23]; 2) Olshin-Endive[24]; 3) Tamcha-Horseradish; 4) Charchavina-Eryngium; 5) Maror[25]-Artemisia.[26] All five herbs join each other for a total of a Kezayis.[27] Practically, we rule that one does not fulfill his obligation with any vegetable other than the five listed above.[28] Nevertheless, if one does not have any of these five herbs available, then one is to use one of the alternative types of vegetables which are valid according to the dissenting opinion, as will be explained below.

The preferred and choicest herb:[29] Although all these five vegetables are Biblically valid for Maror, nevertheless it is a Rabbinical Mitzvah to use the Chazeres [i.e. Romaine Lettuce] for Maror.[30] This applies even if the lettuce is difficult to find and is expensive.[31] This applies even if the lettuce is sweet [and not bitter].[32] [This applies even if the lettuce leaves contain infestation and are difficult to clean, nevertheless, it is better to eat the stalk of the lettuce which does not contain insects, than to eat one of the other herbs.[33]] If lettuce is not available, then one is to use Olshin. If Olshin is not available, then one is to use Tamcha. If Tamcha is not available, then one is to use Charchavina. If Charchavina is not available then one is to use Maror/Laana.[34] [Practically, the old Ashkenazi custom was to use horseradish for Maror.[35] However, the Poskim[36] have protested against this custom[37], and hence the custom of almost all Jewry today is to use romaine lettuce, as initially required by Halacha.[38] Those who are still accustomed to use horseradish and not lettuce are to change their custom, and at the very least eat both horseradish and lettuce.[39] This, however, only applies if the lettuce is not infested or can be properly checked for insects.[40] The Chabad custom, as well as the custom of other Chassidic groups, is to use both romaine lettuce and horseradish for both Maror and Chazeres [i.e. Koreich].[41] This means that both vegetables are to be placed by the area of Maror and likewise by the area of Chazeres. The set of Maror is eaten for Maror while the set of Chazeres is eaten for Koreich. One is not required to have a Kezayis of each the lettuce and the horseradish so long as there is a Kezayis combined, although some are accustomed to do so.[42] One who is sick or is sensitive, may take whatever herb he enjoys the most for Maror and Koreich.[43] Thus, women and children may be Yotzei their Kezayis with only lettuce and do not need to add also horseradish.]

If the five herbs are not available:[44] If none of the above five mentioned vegetables are available, including even Maror, then one should take [a Kezayis of] any vegetable which he desires that is bitter and excretes white juice upon being cut[45], and which its leaf has a whitish tint[46].[47] When using such a vegetable, one does not recite the blessing of Al Achilas Maror upon eating it [and thus no blessing is recited upon eating it during a meal].[48] (If even these vegetables are not available, then it is proper for one to eat any vegetable that contains some bitterness. A Kezayis is not required to be eaten in such a case.[49])

The part of the herb that is valid for use-Leaf, Stalk, Spine, Root:[50] One fulfills his obligation of Maror with eating either the leaf or stalk of the herb.[51] [Nonetheless, some Poskim[52] rule that for the blessing of Maror it is better to eat the leaves of the herb than the stalk of the herb.[53] Nonetheless, in all areas that the leaves contain infestation, one is to eat the stalk and not the leaves.[54]] However, one does not fulfill his obligation with the eating of the root of the Maror herb.[55] The root is defined as the offshoots of the spine that grows within the ground. [This part is invalid according to all opinions.] It is however disputed amongst the Poskim[56] whether the spine of the root [not its offshoots] which grows within the ground is also included within the root invalidation. Practically, [it is proper to be stringent and] it is thus better to use the leaves and area of the root/stalk that grows above the ground, then the area of the spine that grows underground. Nonetheless, the main opinion follows the lenient opinion that only the offshoots of the spine/root are invalid and not the main spine of the root.[57] [The area of the spine that is not interred within the earth during growth is considered valid according to all opinions even initially.]

Dry leaves:[58] The leaves of the Maror herb are only valid so long as they are fresh and retain moisture. However, withered[59], and certainly dry leaves, are invalid, and thus one does not fulfill his obligation with eating them.[60] However, the spine of the herb is valid whether it is fresh or dried, and certainly if it is merely withered.[61]

Summary: Initially, one is to use romaine lettuce for Maror, although the obligation is also fulfilled with horseradish, endives, eryngium, and artemisia. The Chabad custom, as well as the custom of other Chassidic groups, is to use both romaine lettuce and horseradish for both Maror and Chazeres. Both the leaves and stalk of the herb are valid for Maror.   Lettuce infestation and checking:[62] It is a severe Biblical prohibition to consume insects. Thus, one is to only eat Maror herbs that are clean of infestation. If one is unable to purchase lettuce that is free of infestation, and is unable to rely on proper checking [to be explained], then one is to eat only the stalks of the lettuce as opposed to the leaves, as the stalks are easily checkable for insects.[63] Alternatively, one is to eat horseradish instead of lettuce in such a case, and not take a chance of transgressing a Biblical prohibition of consuming insects for the sake of fulfilling the Rabbinical Mitzvah of Maror.[64] One should not buy infested leaves and rely on his household to check them unless one is absolutely certain of their thoroughness and fear of heaven. Infestation free lettuce-Gush Katif/Chaslat: In all areas that infestation free lettuce, such as “Gush Katif” lettuce, is available, then certainly one is to purchase it rather than rely on the checking of one’s household on infested lettuce.[65] Nonetheless, even this lettuce is to go through a cleaning process of soaking for 3-5 minutes in soapy water, and then rinsing the sides of each leaf with water. There is no need to further check each individual leaf.[66] How to wash and check infested lettuce:[67] One is to separate the leaves from the spine, rinse them and then soak them in soapy water [not vinegar or salt water[68]]. The water is to be changed several times until the water is visibly clear. One is then to remove the leaves and inspect each leaf individually from all sides to verify they are clean of insects. The leaves are to be checked against the sunlight, or table lamp in search for the camouflage lettuce bug which takes a discerning eye to notice. The folds of the leaf are to be opened to allow vision of those areas. It is permitted to rely on all G-d fearing men and women [above the age of Mitzvos[69]] to perform the inspection.[70]  Checking the lettuce on Yom Tov:[71] Ideally the lettuce is to be all cleaned and checked before Yom Tov and when Erev Pesach falls on Shabbos, one must make sure to check and clean the lettuce before Shabbos.[72]. If one did not do so, then one’s ability to clean and check the lettuce from insects is greatly limited due to the Borer restrictions, and prohibition of killing insects, and is to follow the same order as Shabbos, as explained next.[73] If, however, the lettuce is considered insect free [i.e. Gush Katif] then one may suffice to simply rinse it on Yom Tov, directly prior to the meal. Checking the lettuce on Shabbos: When Pesach falls on Shabbos, one must make sure to check and clean the lettuce before Shabbos. If one did not do so, then one’s ability to clean and check the lettuce from insects is greatly limited due to the Borer restrictions, and prohibition of killing insects, and one is to thus [rinse, check and] eat only the stalk of the lettuce and not the leaves. However, from the letter of the law, one may rinse [not soak] the lettuce in water [without soap], and then inspect it for insects. If an insect is found it may be removed from the lettuce so long as one plans to eat it right away, and it is thus done “Lialter” in close proximity to the meal.[74] If the lettuce is considered insect free [i.e. Gush Katif] then one may suffice to simply rinse it on Yom Tov, directly prior to the meal.   Ground horseradish:[75] The widespread custom amongst those who use horseradish for Maror is to grind the horseradish beforehand, in order to weaken its bitterness. One fulfills his obligation even with ground horseradish as it still maintains some bitterness. Furthermore, some Poskim[76] rule that one is even obligated to grind it and cannot be Yotzei with eating it whole due to its extreme bitterness. Leaving ground horseradish open to weaken its bitterness: If the ground horseradish is left out in the open for a very long time, to the point that it loses its bitterness and becomes sweet, then one no longer fulfills his obligation of Maror with it.[77] Nevertheless, one may, and should, leave it open for a short amount of time so its bitterness is weakened.[78] When Yom Tov falls on Motzei Shabbos, the horseradish is to be ground on Erev Shabbos and kept in a sealed container. The same applies regarding the Maror used for the second Seder.[79] Some Poskim[80] suggest covering the Maror in all cases, even when ground on Erev Yom Tov. Grating the Maror on Yom Tov:[81] [Initially, the Maror is to be ground before Yom Tov.[82]] If one forgot to grind the horseradish before Yom Tov, then the horseradish has the same law as any spice and it is thus forbidden to grind horseradish on Yom Tov using a grater [or non-electric grinder] or any other vessel used to grind for many days’ worth. [Many Poskim[83] however permit doing so through using an irregularity, such as an upside-down grater. However, from Admur it is implied that a grater or grinder may never be used, even with an irregularity.[84] One may however grind the horseradish using a different form of irregularity, such as the back of a knife or spoon, just as is the law on Shabbos.[85] In all cases, one may cut it to small pieces on Yom Tov.[86]] Q&A May hydroponic grown lettuce, or lettuce grown in an unperforated pot [i.e. Atzitz Sheiyno Nakuv], be used for Maror?[87] Some Poskim[88] rule that vegetables which grow in an unperforated pot [or are hydroponically grown] are the blessing of Shehakol [and based on this one is not to initially use it for Maror[89], and some Poskim[90] even question whether one can be Yotzei even Bedieved with Maror which was grown in such a method]. Majority of Poskim[91], however, rule that the blessing remains Hadamah, and is valid for the Mitzvah of Maror[92], and so is the main ruling.[93] Nevertheless, initially it is best to use lettuce that grew on the actual ground and avoid the above dispute.[94]   What type of lettuce may one use [i.e. Romaine lettuce; iceberg/crisphead lettuce, butterhead lettuce, summer-crisp lettuce, celtuce]? While there exists various species of leafy vegetables which may be referred to as lettuce in the food industry[95], the Halachic definition of “Chazeres/Chasa” traditionally was understood to refer specifically to romaine lettuce, also known as cos lettuce.[96] This lettuce is known to have been around for thousands of years. The term “romaine” is actually derived from the Roman cultivation of this lettuce during the period of the Byzantine empire. The popular American lettuce known as iceberg lettuce, was first cultivated in the early 1900’s, and hence was certainly not the original intent of Chazal in their definition of “Chazeres/Chasa.” Nonetheless, possibly one is also Yotzei using other lettuce species, such as iceberg.[97] To note however, that due to the existence of various species of lettuce, which are possibly invalid for Maror, some are accustomed not to use lettuce at all and rather use horseradish.[98]

E. Cooked Maror & Soaked Maror:

Cooked Maror:[99] Cooked Maror is invalid and thus one does not fulfill his obligation of Maror with eating it. This applies to all parts of the Maror, including the spine or stalk.[100]

Kavush-Maror soaked in brine:[101] Maror that is pickled/Kavush is considered as if it was cooked, and is invalid.[102] The Maror is considered pickled if it soaked in brine, such as Tzir[103] or a heavy vinegar [or salt water], for enough time for the brine to be brought to a boil if it were to be sitting on a fire.[104] [This is approximately 18 minutes.[105] However, initially, one is to avoid soaking it in brine or vinegar for even a mere moment.[106]]

Kavush-Maror soaked in water:[107] If the Maror soaked in water for 24 hours, the Maror is considered Kavush/pickled and is invalid, as stated above. This applies even if the water was cold. However, some people are not careful in this and are accustomed to soak the Maror in cold water for 24 hours in order to slightly weaken its bitterness, and some Poskim[108] defend this practice.[109] Practically [one is to be stringent like the main approach not to soak the Maror in liquid for 24 hours and therefore] those who tend to soak the Maror in water in order to weaken its bitterness are to remove the Maror from the water within every 24 hours and then then replace it in the water, in which way the Maror remains valid according to all.[110] [Accordingly, one is not to buy horseradish from a vendor who soaks the root in water. To verify this one is to purchase it under a supervision, or is to purchase it in its dirty state.[111]] 

Summary: If the Maror was cooked, or was soaked in brine for 18 minutes, or was soaked in water for 24 hours, then the Maror is invalid. Accordingly, one is not to buy horseradish from a vendor who soaks the root in water. To verify this one is to purchase it under a supervision, or is to purchase it in its dirty state.

F. Owning the Maror:[112]

One does not fulfill the Mitzvah of eating Maror if the Maror does not belong to him.[113] [Thus, one does not fulfill his obligation with his friends Maror, unless his friend gives him the Maror as a present.[114] However, if one eats the Maror of his friend without his knowledge, he does not fulfill his obligation.[115] It goes without saying that if one stole Maror from his friend that he does not fulfill his obligation.[116] Based on this, in the event that a possible mix-up of Maror may have occurred between two people, then they are to declare to each other that if anyone mistakenly received his Matza’s, it is considered theirs as a present.[117]]

Borrowed Maror:[118] If one borrows Maror from his friend, he fulfills his obligation with it even initially.[119]

 

G. When on the night of the 15th must the Maror be eaten?

Not before nightfall/Tzeis Hakochavim:[120] One does not fulfill the Mitzvah of eating Maror prior to nightfall [i.e. Tzeis Hakochavim].[121] [Thus, if he ate Maror prior to nightfall, even during Bein Hashamshos, he must repeat and eat a Kezayis of Maror at night. Nevertheless, if he ate the Maror during Bein Hashamshos, it is questionable whether a blessing is to be recited.[122] Thus, in such a case one should be Yotzei with the blessing of another person.[123]]

Before midnight:[124] One is required to fulfill the Mitzvah of eating Maror prior to midnight.[125] [If one eats the Maror only after midnight, some Poskim[126] rule he does not fulfill his obligation and has thus lost the Mitzvah. Other Poskim[127] rule he can nevertheless fulfill the Mitzvah up until Alos Hashachar. Other Poskim[128] rule that this matter is left in question, and hence one is to be stringent like both opinions, and eat Maror without a blessing. Practically, if one did not yet eat the Maror and it is already after midnight, he is to eat the Maror without the blessing of “Al Achilas Maror.”[129] If it is already close to midnight and one did not yet eat the Maror, he is to skip from wherever he is holding and perform Motzi Matzah and Maror before midnight. The same applies to a person who awoke from a sleep moments before midnight that he should say Kadesh and immediately afterwards recite Motzi Matzah [say Maggid] and eat Maror.[130] This applies for both the first and second Seder.[131]]

Tashlumin:[132] If one did not eat Maror on the night of the 15th due to reasons beyond his control, he is unable to makeup the Mitzvah on another night or day of Pesach.

  H. The amount of Maror required to be eaten on the first night of Pesach:[133]

On the first night of Pesach one is obligated to eat a Kezayis of Maror [within Kdei Achilas Peras, as explained next] for the stage of Maror and a Kezayis of Maror for Koreich.[134] All five herbs join each other for a total of a Kezayis.[135]

How much is a Kezayis?[136] It is disputed amongst Poskim[137] as to whether the Kezayis is approximately ½ of a Kebeitza [i.e. 26 grams of a 54-gram egg[138]] or 1/3 of a Kebeitza [i.e. 17.3 grams of a 54-gram egg[139]]. Practically, regarding the Rabbinical Mitzvah of eating Maror, we are lenient like the opinion that it contains 1/3 of a Beitza [and hence a Kezayis is 17.3cc]. This is measured in volume and not weight, however, practically, we measure in weight for simplicity purposes.[140] [Nonetheless, one is to initially try to eat 28.8 grams of Maror within 4 minutes.[141] If this is difficult, then one may even initially eat 21.2 grams of Maror within 4 minutes.[142] If even this is too difficult, then one may take 17 grams.[143] Furthermore, some[144] rule that one may even initially take only 17 grams worth of leaves which is approximately one large leaf or two medium leaves.[145] 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.[146] See Chapter 3 Halacha 5C for the full details of this matter!]

One who cannot intake a Kezayis of the bitter taste:[147] If one is sick or is pampered [and there is no lettuce available] and cannot eat a Kezayis of [even the minimum Shiur of] Maror [which is 17 grams] due to its bitter taste, then at the very least it is proper for him to chew the Maror until he tastes its bitterness. This does not fulfill the Mitzvah of Maror and is simply done in memory of the Mitzvah of Maror and therefore, a blessing is not said before chewing it. A regular person however must push himself to eat a Kezayis of the Maror even if it causes him pain. See Halacha C!

Q&A What is the law if one ate the Maror and then vomited?[148] One who ate the Maror and vomited nevertheless fulfills his obligation and is not required to re-eat Matzah.[149]

 

I. Within how much time must the Kezayis of Maror be eaten?

Lechatchila:[150] Initially, one is to try to eat the entire Kezayis of Maror [of both Maror and Koreich[151]] in one shot. [One is thus to place the entire Kezayis in his mouth simultaneously, chew it, and then swallow the entire Kezayis together.] Nevertheless, if this is difficult, then one may rely on the opinion[152] who rules that one does not need to swallow the entire Kezayis simultaneously, and may eat it a little at a time, so long as the entire Kezayis is consumed within the time of Achilas Peras, as explained next.

The Shiur of Achilas Peras:[153] One fulfills his obligation of eating Maror even if he did not eat the entire Kezayis consecutively, such as if he ate half of the Kezayis, delayed, and then ate the other half of the Kezayis. However, the entire Kezayis of Maror must be eaten within the amount of time Halachically defined as “Kdei Achilas Peras” in order for one to fulfill his obligation. [This is approximately within 3-4 minutes.[154] However, a child, and the sick and elderly may be lenient up until nine minutes.[155] See Chapter 3 Halacha 6 for the full details of this subject!] If one did not eat a Kezayis [i.e. minimum 17 grams] of Maror within this amount of time, then one does not fulfill his obligation.

Summary: The entire Kezayis of Maror must be eaten within 3-4 minutes.

 

J. How to eat the Maror:

Swallowed without chewing: [156] One who swallowed the Maror without chewing it to the point that he can feel its bitterness in his mouth[157], does not fulfill his obligation.[158]

Eating/swallowing together with another food:[159] One only fulfills the Mitzvah of eating Maror if he eats it alone without other foods. If, however, he eats it together with other foods, then he does not fulfill his obligation. However, some Poskim[160] rule that this is with exception to Matzah, and on the contrary, one only fulfills his obligation of Maror if he eats it together with Matzah.[161] Other Poskim[162], however, argue that one only fulfills the Mitzvah of Maror if he eats it alone without any other food, even Matzah.[163]

Dipping the Maror in the Charoses:[164] Before eating the Maror it is to be partially dipped into the Charoses, and then immediately removed. After the Maror is dipped into the Charoses one is to immediately shake it off.[165] See Chapter 4 Halacha 10 for the full details of this matter!

Achila Gassa:[166] One who ate prior to eating the Maror to the point that he is repulsed by eating any further food, does not fulfill the Mitzvah of eating Maror if he ate it in this state. However, if one ate to the point of satiation but not to the point that he is repulsed by food, then he does fulfill the Mitzvah of eating Maror, although does not fulfill the Mitzvah Min Hamuvchar. [The Mitzvah Min Hamuvchar is only fulfilled when one is hungry for the Matzah.[167]]

The blessing: See Chapter 4 Halacha 10 for the full details of this matter!

Leaning: See Chapter 4 Halacha 10 for the full details of this matter!

K. Kavana-Intending to fulfill the Mitzvah:

Kavana–Intending to fulfill the Mitzvah:[168] One who eats the Maror without intent to fulfill his obligation of the Mitzvah with this eating, nevertheless, fulfills his obligation.[169] Thus, even if one did not want to eat the Maror, but was forced to do so by a gentile or robbers, he fulfills his obligation with this eating.[170] Some Poskim[171] rule that this applies even if he did not know that this night is Pesach when he ate the Maror, and even if when he ate the Maror he had planned on eating a piece of meat and thought the food he was eating was a piece of meat, and in truth it was Maror, nevertheless, he fulfills his obligation with this eating.[172] However, some Poskim[173] argue on this and rule that one who ate the Maror without intent only fulfills his Maror obligation if he knows that this night is Pesach, and knows that the food he is eating is Maror [and is aware that there is a Mitzvah to eat Maror on the night of Pesach[174]].[175] [According to this opinion, upon eating the Maror on the night of the Seder, one is to publicize to the attendants of the Seder to have in mind to fulfill the Rabbinical command of eating Maror, especially if there are attendees with little Jewish background who may not even be aware that such a Mitzvah exists.] Practically, it is proper to suspect for the latter opinion, and hence [if one ate the Maror without intent to fulfill the Mitzvah and did not know that this night is Pesach, or did not know that the food is Maror, or did not know that such a Mitzvah exists] then he is eat the Maror a second time with the proper intention, without repeating the blessing.[176] This applies even on the second night of Yom Tov in the Diaspora.[177] [All the above discussion is only regarding Bedieved, and if one fulfills his obligation without intent. However, Lechatchila, everyone is obligated to have in mind upon eating the Maror to fulfill the Rabbinical Mitzvah of eating Maror on the night of the 15th.[178]]

One who ate the Maror in a state of mental impairment/drunkenness/influence of drugs:[179] One who ate the Maror while he was in a state of temporary mental insanity and then became cured, is obligated to re-eat the Maror after he returns to normality.[180] [Thus, one who ate the Matzah in a state of extreme drunkenness, or under the influence of drugs which have severely altered his mental state, then he must re-eat the Maror after he becomes sober from the alcohol or drug.[181] This applies according to all Poskim, including those who rule that Mitzvos do not require intent.[182] He is thus to re-eat the Matzah with a blessing.[183]]

Summary: Upon eating the Maror on the night of the 15th, 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. If one ate Maror without intent to fulfill the Mitzvah, he nevertheless fulfills his obligation so long as he is aware of the Mitzvah to eat Maror on Pesach, and knows that the night is Pesach.    Intending on the reason behind the Mitzvah:[184] 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. The reasons behind the Mitzvah are explained next! The reason behind the Mitzvah of Maror and its effects: The recorded reason behind the Mitzvah of eating Maror is that it commemorates the bitterness of the slavery in Egypt.[185] One is to have this in mind upon eating the Maror.[186] Regarding its spiritual effects, the Maror is eaten in order to help us feel the bitterness and disgust of evil.[187]

______________________________________________________

[1] See Admur 473:27-32; 475:15; Encyclopedia Talmudit 1 “Achilas Maror”

[2] Admur 475:15; Rambam Chametz Umatzah 7:12; Rava in Pesachim 120a

[3] The reason: As the verse [Bamidbar 9:11] states “Al Matzos Umerorim Yochluhu” which teaches us that the Maror is only Biblically commanded to be eaten together with the Pesach sacrifice. Nonetheless, the Sages instituted for it to be eaten even today in the times of exile in commemoration of the Temple. [Admur ibid] Regarding the reason why the Sages nonetheless instituted for one to eat Maror despite the lack of Biblical need, see Eidus BeYaakov Derush Beis Shabbos Hagadol

[4] Shulchan Gavoa 475:28; Kaf Hachaim 475:74

[5] 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

[6] Derech Pikudecha Mitzvah 10:5

[7] Kaf Hachaim 475:22

[8] Swore not to eat Maror: Regarding one who made a swear/Shavua/Neder not to eat Maror: He is forced to do Hataras Nedarim and eat the Maror. [See Admur 485:3; Kaf Hachaim 485:5]

[9] Pesachim 28b

[10] Admur 472:25 and 479:7 that there is no difference between men and women regarding any of the Mitzvos which are followed on the night of the Seder, and all the Mitzvos which men are obligated in, women are likewise obligated in; Michaber 472:14 “Also women are obligated in the four cups and in all the Mitzvos of the night”; Rebbe Yehoshua Ben Levi Pesachim 108a; Rashi Pesachim 91b |”Just as they are obligated to eat Matzha so too they are obligated to eat Maror”; Beis David 256; Erech Hashulchan 472:7; P”M 479 A”A 2; Chayeh Adam 130:1; Aruch Hashulchan 472:15; Kaf Hachaim 472:88; Encyclopedia Talmudit 1 “Achilas Maror”

In times of the Temple, were women Biblically or only Rabbinically obligated? The Yerushalmi states that the Biblical obligation of women to eat Matzah is under debate, as it falls under the Tannaic dispute of whether women are obligated to eat the Karban Pesach. [Rav Zeira in Yerushalmi Kiddushin 1:7 and Pesachim 8:1] According to the lenient opinion in the above debate which exempts women from the Karban Pesach, some Poskim rule that women are exempt from the Biblical Mitzvah of Maror even in Temple times. [Shemen Hamor 10; See Encyclopedia Talmudit 1 “Achilas Maror”] Practically, the final ruling follows that women are Biblically obligated in eating Maror during Temple times just as they are obligated in eating the Karban Pesach, or in eating Matzah, and there is no difference between women in men regarding this Mitzvah. [Rashi Pesachim 91b ”Just as they are obligated to eat Matzah so too they are obligated to eat Maror”; Encyclopedia Talmudit ibid]

[11] The reason: As although women are exempt from all time dependent positive commands, whether Biblical or Rabbinical, nonetheless, the Sages obligated them to fulfill all the matters which they instituted to be followed on this night, as they too experienced the miracle of the exodus. [Admur ibid; Pesachim ibid] Alternatively, as in Temple times women were obligated in the command of eating the Pesach offering just like the men, and the Pesach offering had to be eaten together with Maror. Hence, now too when the Sages instituted the eating of Maror plain without the Pesach offering, their institution was made to apply likewise to women, as the institutions of the Rabbis always follow the bylaws of the Torah’s original institution. [Beis David ibid; Kaf Hachaim ibid] Alternatively, as the Mitzvah of eating Matzah and Maror are connected in the verse, and just as they are obligated to eat Matzah so too the Sages obligated them to eat Maror. [Erech Hashulchan ibid; Kaf Hachaim ibid]

[12] Admur 472:25 regarding the four cups and Haggadah; 343:3 regarding all Mitzvos

[13] See Admur ibid; 472:10 and 343:3

[14] See Rambam 6:10 regarding Matzah “A Katan who can eat bread, we educate him” and Rav SZ”A in SSH”K 32 footnote 80 that this refers to when he can eat a Kezayis within Achilas Peras and Piskeiy Teshuvos 472:13 footnote 57 that the same applies towards Maror

[15] See Admur 215:2; Michaber 215:2-3; Brachos 53b; Chanoch Lanaar p. 56; Piskeiy Teshuvos 472 footnote 57

[16] Peri Hasadeh 3:187; Vayaged Moshe 9:6; Piskeiy Teshuvos 472:13 footnote 58

[17] Admur 473:31; Chok Yaakov 473:21; Chok Yosef 473:19; Kaf Hachaim 473:87; See Admur 472:21 regarding the four cups and Admur 482:3 regarding Matzah

Other opinions: Some Poskim rule that if one cannot eat a Kezayis of Maror, he is nevertheless to say the blessing of “Al Mitzvas Maror.”  [Avnei Nezer 383; Mahariy Assad 137 and 160; See Piskeiy Teshuvos 473 footnotes 106-107] Alternatively, one is to read the blessing from the Rambam. [Avnei Nezer ibid] Other Poskim rule that one who cannot eat a Kezayis of horseradish, and there is no other herb available such as lettuce, then he can be Yotzei with even less than a Kezayis and may even say a blessing of Al Achilas Maror beforehand. [Imrei Noam 3 in name of Rav Naftali of Ropshitz; Maharash Engel 4:3; Haggadah Imrei Kodesh in name of Belzer Rav in tradition of his forefathers; Taamei Haminhagim 519 in name of Rav of Stralisk; Eretz Tzevi 1:85 in name of Shonover Rav, and that so was widespread custom of Galicia; Moadim Uzmanim 7:182; Piskeiy Teshuvos 473:19] The reason for this is because horseradish is very difficult to eat and thus even less than a Kezayis retains the definition of “Achila,” as evident from the fact that some Poskim [Taz 210] require an after blessing on less than a Revius of alcohol, now although we do not rule like this opinion, nevertheless since the main aspect of Maror is tasting the bitterness, therefore one can be Yotzei with less than a Kezayis. [Eretz Tzevi ibid; Teshuvos Vehanhagos ibid] However, if lettuce is available, and he is unable to eat a Kezayis due to illness, then a blessing is not recited. [Eretz Tzevi ibid; Piskeiy Teshuvos 473:19]

[17] Minchas Chinuch Mitzvah 10; Torah Lishma 125; Mikraeiy Kodesh 2:34; Orchos Rabbeinu 2:71; Piskeiy Teshuvos 475:8

[18] Pashut! See Mahariy Asad 160; Maharam Shick 260; Divrei Malkiel 3:32; Minchas Yitzchak 4:102; Chazon Ovadia 1:33; Piskeiy Teshuvos 473|:19; 475:8; This applies even if the doctors do not think it is dangerous for him, but the person feels it will put him in danger. [Tzitz Eliezer 15:32; See Admur 618:1] If he is Machmir and eats the Maror he is doing a sin, and certainly cannot say a blessing over it. [Mahariy Assad ibid; Piskeiy Teshuvos 475:19] See however Teshuvos Vehnahagos 2:240 that some Tzadikkim would eat Maror even if it was dangerous for them and they would say a blessing; See also Shraga Hameir 5:84 and Piskeiy Teshuvos ibid footnote 111 regarding if he transgressed and ate the Maror anyways, if he is Yotzei

[19] Besamim Rosh 94; Binyan Shlomo 47 based on ruling in 656 that one does not need to spend more than 20% on a positive command, and certainly one’s health is of no less importance; Kaf Hachaim 473:88; Tzitz Eliezer 14:87; Piskeiy Teshuvos 472:9; 473:19 and 475:8; See Mikraeiy Kodesh 2:32

Other opinions: Some Poskim rule one is only exempt from eating Maror if it will lead to actual danger. [Maharam Shick ibid; Divrei Malkiel 3:32; See Poskim ibid in previous footnote]

[20] Admur 473:27-31

Background: The Torah states that one is to eat Maror on the night of the 15^th. It does not define the identity of this bitter food. The Sages received a tradition that there are only five bitter vegetables that are called Maror. These are the Chazeres; Olshin; Tamcha; Charchavina; Maror. There is no other bitter vegetable that is called Maror other than these and hence one does not fulfill his obligation with any other vegetable other than those listed above. [Admur 473:27; Michaber 473:5; Tur 473; Rif 11b; Rambam 7:13; Rosh 2:9]. However, there are opinions [Rav Huna Pesachim 39a; See Kaf Hachaim 473:72] who rule that any vegetable which is bitter, excretes a white juice upon being cut, and its leaf contains a slightly whitish color and is thus not very green, is considered Biblical Maror and may be used. Practically the main Halacha is like the first opinion, although if the above five mentioned vegetables are not available, then one should take a vegetable that is defined as Maror by this latter opinion. [Admur 473:32; Rama 473:5] When using such a vegetable a blessing over Maror is not recited, being that we mainly rule like the first opinion. (If even these vegetables that [are bitter, and] excrete white juice, and have a whitish tint are not available, then it is proper for one to eat any vegetable that contains some bitterness simply for the sake of remembrance of the Mitzvah. A Kezayis is not required to be eaten in such a case.) [Admur 473:32-parenthese in original]

[21] Admur 473:27; Michaber 473:5; Tur 473; Rambam 7:13; Mishneh Pesachim 39a; See Kaf Hachaim 473:72 for a full overview of the five herbs and their identity in various languages; See Piskeiy Teshuvos 473:15 in name of M”B 473:34-35, Siddur Yaavetz and Chayeh Adam 130:3 that we are no longer an expert in the identity of Maror and what the names refer to, other than lettuce and horseradish. [Haelef Lecha Shlomo 473]

Radishes:  Some Poskim rule that radishes is considered one of the five herbs. [Chochmas Shlomo 473:5] Other Poskim, however, negate this assertion              

[22] The reason: The Sages received a tradition that there are only five bitter vegetables that are called Maror as listed above, and hence one does not fulfill his obligation with any other vegetable. [Admur 473:27; Michaber 473:5; Tur 473; Rif 11b; Rambam 7:13; Rosh 2:9]. The reason one only fulfills his obligation with a bitter herb that grows from the ground and not with any bitter item is because Matzah and Maror are connected [Hekish] in scripture, in the verse of “AL Maztos Umerorim Yochluhu”, and hence we learn that just as Matzah is made from grains which grow from the ground, so too Maror. [Pesachim 39a] Now, although today Maror is only Rabbinical, nevertheless the institutions of the Sages follow the same bylaws as their Biblical counterpart. [Kaf Hachaim 473:70]  

[23] Admur here lists the names of lettuce in several languages, such as Yiddish; Spanish; Latin; Italian; Portugal. Its medical name is Latiga Salat. In those times, during Pesach it was only found in the hot climates. [Admur ibid]; Chacham Tzevi 119; Kaf Hachaim ibid

The reason lettuce is called Maror even though it is not bitter: The reason for why it is called Maror despite the fact that it is not bitter is because when the Chazeres remains in the ground for a while its stalk hardens and becomes very bitter. [Admur 473:30]

[24] See Nitei Gavriel 54 footnote 4!

[25] Also called Leanah לענה in Hebrew. [Admur ibid] This vegetable is called Maror as it is

[26]                                                                             Identity of each of the five species listed

Lettuce  Endives    Horseradish   Eryngium  Artemisia

[27] Admur 473:28; Michaber 473:5; Mishneh Pesachim 39a; Ran Pesachim ibid; Kaf Hachaim 473:86

[28] See Background above!

[29] Admur 473:30-31

[30] Admur 473:30; Michaber 473:5; Chacham Tzevi 119; Kaf Hachaim ibid

The reason: The reason for why it is best to use the Chazeres, despite the fact that it is not bitter, is because when the Chazeres remains in the ground for a while, its stalk hardens and becomes very bitter. It is due to this that it is called Maror. The reason why even sweet lettuce may be used, and is even more preferable than the other forms of Maror, is because the Maror is taken in memory of the bitter Egyptian slave labor experienced by our forefathers. Now the initiation of the slavery came as a result of smooth-talking persuasion and appeasement, as well as they received payment for the job done. However, in the end they made their lives bitter with hard labor. Therefore, one is to eat the Chazeres-Lettuce for Maror, as it too is at first sweet and soft and in the end becomes hard and bitter, when its stalk remains in the ground and hardens like wood and becomes as bitter as Artemisia. [Admur ibid; Levush 473; M”B 473:43; Kaf Hachaim 473:90] Alternatively, the reason is because the Hebrew name of lettuce called Chasah stands for “Chas Rachamana Alan” which invokes G-d to have mercy on us. [Levush 473; Kaf Hachaim 473:72]

[31] Admur ibid; Chacham Tzevi 119; Levush 473; Chok Yaakov 473:22; Beis Yosef 473 in name of Semak; Kaf Hachaim 473:72

The reason: This is similar to the Mitzvah to search for a beautiful Esrog. [Admur ibid]

[32] Admur ibid; Beis Yosef 473; Chacham Tzevi 119; Levush 473:5; Chok Yaakov 473:18; Siddur Yaavetz; Chayeh Adam 130:3; Aruch Hashulchan 473:16; Kitzur SHU”A 118:3; Kaf Hachaim 473:72; Shiurei Torah 196 footnote 3; Mishneh Torah 6:92 and 7:68 in correspondence with Rav Chaim Kanievsky; Piskeiy Teshuvos 473:17 that so is the custom

Other opinions: Some Poskim rule one does not fulfill his obligation of Maror if the vegetable is sweet, and hence our lettuce today which is sweet is invalid for the Mitzvah. [Ridbaz Yerushalmi Brachos 6; Mishmeres Shalom Kudinov 35:2; Chazon Ish 125; Rav Chaim Kanievsky ibid; See Piskeiy Teshuvos 473:17]

[33] See Kneses Hagedola Y.D. 84; Kaf Hachaim 473:90; However, see Chasam Sofer 132 that in such a case one is to use horseradish

[34] Admur 473:31; Michaber 473:5

[35] M”A 475:10 “We are accustomed to take Chrein for Maror”; Tosafus Yom Tov that the custom is to say a blessing on the horseradish leaves and only eat the root for Koreich; Chacham Tzevi 119; Kaf Hachaim 473:72; See Shiurei Torah 196 footnote 3; See the following article for the full background, and various defenses and reasons behind this custom: https://www.ou.org/torah/machshava/tzarich-iyun/tzarich_iyun_using_horseradish_for_maror/

The reason: The Ashkenazi custom was to use horseradish due to that lettuce did not grow in Russia due to the cold climate, and likewise due to the lack of tradition as to the validity of lettuce and its definition as Chazeres [as there exist many species]. [Chacham Tzevi ibid] Alternatively, due to infestation, in lettuce, horseradish is used. [See Chasam Sofer 132] See Shiurei Torah ibid

[36] Chacham Tzevi 119 bitterly protests against the custom; Kitzur SHU”A 118:3; Kaf Hachaim ibid; Shiurei Torah 196 footnote 3 of Rav A”C Naah “I saw a lot of Ashkenazim who immigrated to Eretz Yisrael that are still “Mihader” to eat horseradish and not the lettuce that Chazal promoted as the first of choice. They have an emotional difficulty in separating from the Maror and to eat lettuce which is not bitter and does not cause their eyes to tear. One is to warn them against doing so and the Chasam Tzevi ibid already protested this behavior.”; See Shaareiy Teshuvah 473:11

[37] The reason: As the horseradish is very bitter and hence most people do not eat a Kezayis, and they thus end up nullifying the Mitzvah. Likewise, even those who end up eating a Kezayis enter themselves into danger by eating a Kezayis of this herb. [Chacham Tzevi ibid]

[38] Piskeiy Teshuvos 473:17

[39] See Poskim ibid; Piskeiy Teshuvos 473:18

[40] Chasam Sofer 132 “I am accustomed to instruct to the congregation during the Shabbos Hagadol speech that if one does not have people to check the lettuce in its proper thoroughness and fear of heaven then it is better to take horseradish than to G-d forbid transgress many negative commands”

[41] 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.

[42] 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 Hagada’s; See Piskeiy Teshuvos 473:18 footnote 102 that his father would take a Kezayis of each, although the horseradish was a lenient Shiur of Kezayis.

[43] M”B 473:43; Kaf Hachaim 473:87

[44] Admur 473:31-32; Rama 473:5; See Background in previous footnotes

[45] Meaning that when one makes a cut in it and squeezes it in the area of the cut then a white juice comes out similar to milk. [Admur 473:31 in parentheses]

[46] Meaning that its leaf is not very green as are the leaves of Karshinin and green onions [scallions] and other vegetables, and rather tints towards white that has a dark shade. [Admur ibid]

[47] Admur 473:31; Rama ibid regarding “Leana”; Kaf Hachaim 473:73 and 94

The reason: As according to some opinions [Rav Huna Pesachim 39a] one fulfills his obligation with such a vegetable. [Admur ibid; See Background]

[48] Admur ibid; M”A 473:15; Chok Yaakov 473:24; Ekya Raba 473:17; Chok Yosef 473:21; P”M 473 A”A 15; Kaf Hachaim 473:94

The reason: As the main opinion follows those who rule that only the five above mentioned vegetables may be used. [Admur ibid; See Background]

[49] Admur 473:32 parentheses in original; Rama ibid

The reason: As according to all opinions one does not fulfill his obligation with such a vegetable, and it is hence only eaten for the sake of remembrance of the Mitzvah. [Admur ibid]

[50] Admur 473:28

[51] Admur ibid; Michaber 473:5; Mishneh Pesachim 39a

[52] M”A 473:12 regarding Maror, however for Koreich they use the stalk; Taz 473:5 that the leaves should be used also for Koreich; Kaf Hachaim 473:75; Omitted in Admur ibid

[53] The reason: As it is easier to eat a Kezayis of the leaves than a Kezayis of the actual root and stalk. [Taz ibid] Alternatively, this is inferred from the ruling in the Mishneh that the leaves are initially better than the stalks. [M”A ibid]

[54] Kaf Hachaim 473:75

[55] Admur ibid; Michaber ibid; Hagahos Maimanis 7 30 in name of Rabbeinu Tam

[56] The dispute: Some Poskim rule that the main root/spine/stalk on which the leaves grow, including the part that grows inside the ground, is included in the term “stalk” and is thus entirely valid. It is only the offshoots of the spine which are in the ground that are considered the roots and are invalid. [1^st and Stam opinion in Admur ibid; M”A 473:12; Taz 473:5; Mahariy Viyal 193] Other Poskim, however, rule that the area of the root/spine/stalk that grows within the ground is defined as the root and is hence invalid. [2^nd opinion in Admur ibid; Shlah Pesachim 143 in name of Rav Shalom Shachna; Masas Binyamin Chidushei Dinim 3; Opinion in Mahariy Viyal ibid] Practically, the main Halacha is like the latter/lenient opinion, although it is proper to be stringent. [Admur ibid]

[57] Admur ibid; M”A ibid; Shlah Pesachim 143; Elya Raba 473:13; Kaf Hachaim 473:76

[58] Admur 473:29; Michaber 473:5; Mishneh Pesachim 39a; Rav Chisda Pesachim 39b; See Kaf Hachaim 473:78

[59] Admur ibid; M”A 473:13; Chok Yaakov 473:19; Kneses Hagedola 473; Riaz brought in Shiltei Hagiborim; See Elya Raba 473:14; See Kaf Hachaim 473:78

Other opinions: Some Poskim rule that withered leaves are valid. [Elya Raba ibid that so is implied from Rambam and Rif; Peri Chadash 473; Birkeiy Yosef 473:7; Raavan; Shiltei Hagiborim ibid; See Kaf Hachaim 473:78 who concludes to be stringent whenever possible]

[60] The reason: As dry leaves is considered as inedible like earth. [Rashi ibid; Ran ibid; Kaf Hachaim 473:77]

[61] The reason: As since the stalk is thick its bitterness does not wither out due to its dryness. [Admur ibid; Levush 473:5; Rashi ibid; Ran ibid; Kaf Hachaim 473:77]

[62] See Kneses Hagedola Y.D. 84; Chasam Sofer 132; M”B 473:42; Kaf Hachaim 473:90-91; Piskeiy Teshuvos 473:18

[63] Kneses Hagedola ibid; See Hakashrus 13:59

[64] Chasam Sofer ibid “I am accustomed to instruct to the congregation during the Shabbos Hagadol speech that if one does not have people to check the lettuce in its proper thoroughness and fear of heaven then it is better to take horseradish than to G-d forbid transgress many negative commands”

[65] Piskeiy Teshuvos ibid

[66] Hakashrus 13:60

[67] Piskeiy Teshuvos 473:18; See also Hakashrus 13:57-60 for detailed instructions, as received from Harav Moshe Vaya

[68] In order so the Maror does not become Kavush even for a moment, as explained in F! See the following article on a famous Halachic debate that Rav SZ”A had with the Minchas Yitzchak on this subject: https://ohr.edu/5129#_ednref7

[69] Children below the age of Bar/Bas Mitzvah may not be entrusted with any Biblical matter. [Admur 437/10; Michaber 437/4; Y.D. 120/14] Thus, since the inspection of insects on lettuce is a Biblical requirement [as its Muchzak Betolaim], therefore they cannot be trusted.

[70] See Michaber 84:11; Shach 84:35 in name of Rama in Toras Chatas [unlike Rashal]; Ben Ish Chaiy Tzav 1:27; Piskeiy Teshuvos 473:18

[71] See Checking the lettuce on Shabbos

[72] Kaf Hachaim 473:91

[73] See Admur 510:3-5 that the full Shabbos Borer laws apply on Yom Tov to foods that could have been separated before Yom Tov. See likewise Admur 510:6 that one may not soak foods to separate waist even on Yom Tov; The laws against killing insects are identical between Shabbos and Yom Tov. Accordingly, there is no extra leniency afforded to Yom Tov over Shabbos regarding lettuce checking. Vetzaruch Iyun from Piskeiy Teshuvos 473:18 who writes that one may check the lettuce on Yom Tov [as opposed to Shabbos], and separate the insects from the lettuce, although one must make sure to not to soak the lettuce in a way that will kill the insects.

[74] See Admur 319:1; Shabbos Kehalacha Vol. 2 p. 198; Piskeiy Teshuvos 473:18

[75] Beis Efraim 43; Shaareiy Teshuvah 473:11; Yeshuos Yaakov 473:2; Simlas Binyamon p. 35; Chayeh Adam 130:3; Magen Halef 2 that so was custom of Noda Beyehuda; Nishmas Adam 32 that so was the custom of the Gr”a; Kitzur SHU”A 118:3; M”B 473:36 rules one must be careful to grind the Maror; Biur Halacha 475:2 that so is custom; Kaf Hachaim 473:92

Other opinions: Some Poskim question the allowance of being Yotzei with ground horseradish and require the horseradish to be whole. [See Poskim ibid who negate this approach]

[76] M”B ibid; See Hamelech Bemisibo 9:99 in name of Rebbe Rayatz

[77] Beis Efraim 43; Shaareiy Teshuvah 473:11

[78] M”B ibid; Poskim ibid; See Gr”a ibid who would not leave it out for very long, and would hence grind it only after returning home from Shul; This was also the custom of the Chazon Ish and Steipler; However, see Moadim Uzmanim 7:182 that today one is to leave it out for several hours, and that so was the custom of Brisk. See Piskeiy Teshuvos 473:16

[79] Piskeiy Teshuvos 473:16 footnote 91

[80] Kitzur SHU”A ibid

[81] Admur 504:4; M”A 504:7; See Piskeiy Teshuvos 473:16

[82] In order to avoid the grinding prohibition on Yom Tov. Now, although the custom of the Gr”a ibid was to grind the horseradish upon arriving home after Shul by the Seder, practically today it is better for this to be done before Yom Tov. [Moadim Uzmanim 7:182; See Piskeiy Teshuvos 473:16 and footnote 91]

[83] M”B 504:19; Kaf Hachaim 504:31; Nitei Gavriel 6:5; See however Piskeiy Teshuvos 473:16 that according to M”A and Admur ibid it is forbidden to do so even with an irregularity.

[84] See Admur ibid and Machatzis Hashekel on M”A ibid; Piskeiy Teshuvos 473:16

[85] Admur 321:7

[86] Rashba Avodas Hakodesh 1:10; P”M 510 M”Z 8; Chayeh Adam 83:3; M”B 504:19; Piskeiy Teshuvos 504:3; Nitei Gavriel 6:9

[87] See Piskeiy Teshuvos 204:2; 473:15

[88] Chukas Hapesach 473:1 in name of Rav Manoach [although he himself questions Rav Manoachs ruling]; Chayeh Adam 51:17; 130 Haseder 5; Kaf Hachaim 473:115; Michzeh Eliyahu 25-30; Minchas Yerushalayim p. 334; Yechaveh Daas 6:12

[89] See Admur 473:17 that a Hadama vegetable is chosen for Karpas so it be Motzi the Maror, and hence initially one should take Maror that is Hadamah is taken for all

[90] See Piskeiy Teshuvos 473 footnote 88 that some question based on this opinion, whether one is Yotzei Maror. However, the Poskim in the next footnote argue that one is Yotzei Maror with the vegetable even if one were to argue that its blessing is Shehakol, as nevertheless it contains the same taste. Likewise, it is clear from the from Chukas Hapesach ibid, Chayeh Adam ibid and Kaf Hachaim ibid that one nevertheless fulfills the Mitzvah of Maror with the vegetable, and it is only regarding the blessing that they say it is unlike a vegetable and is Shehakol.

[91] Iglei Tal Meleches Dash 8; Rashash Pesachim 36b [that one is Yotzei Matzha with grains grew in this manner]; Shevet Halevi 1:205; Teshuvos Vehanhagos 2:149; Kinyan Torah 4:54; Shraga Hameir 5:2; Chesehv Haeifod 3:9

[92] So applies even according to Chukas Hapesach ibid, Chayeh Adam ibid and Kaf Hachaim ibid, as stated above

[93] The reason: As the seeds come from the earth and hence irrelevant of how they grow, the produce deserves the blessing of Hadamah. This is in addition to the fact that some Poskim rule that Bedieved if one said the blessing of Hadamah even on mushrooms, he fulfills his obligation. [See Aruch Hashulchan 204:5; Kaf Hachaim 204:2] It is certainly valid for Maror nevertheless it contains the same taste. [See Poskim ibid]

[94] See Admur 473:17 that a Hadama vegetable is chosen for Karpas so it be Motzi the Maror, and hence initially one should take Maror that is Hadamah is taken for all; Cheishev Haeifod ibid; Kinyan Torah ibid; Piskeiy Teshuvos ibid

[95] See here that today there are mainly 6 different species of lettuce available on the market, although in truth there exist up to 1,500 species.

[96] See Igros Moshe O.C. 4:91-3 that the “Italenska” lettuce is the common lettuce used for Maror. Seemingly, this refers to the romaine lettuce which was cultivated in Italy.

[97] Some Americans are indeed accustomed to use the popular iceberg lettuce for Maror. 

[98] See Chacham Tzevi 119 that the Ashkenazi custom was to use horseradish due to that lettuce did not grow in Russia due to the cold climate, and likewise due to the lack of tradition as to the validity of lettuce and its definition as Chazeres [as there exist many species].

[99] Admur 473:29; Michaber 473:5; Mishneh Pesachim 39a

[100] The reason: As the bitterness of the Marror dissipates through the cooking. [Admur ibid; Brachos 38b]

[101] Admur 473:29; Michaber 473:5; Mishneh Pesachim 39a; Gemara 76a; See Admur 447:29; Michaber Y.D. 69:18; 105:1

[102] The reason: As the bitterness of the Marror dissipates through the soaking. [Admur ibid; Levush 473:85; Kaf Hachaim 473:85]

[103] A spicy gravy which comes out of salted meats and fish

[104] Admur ibid; Rashba 1:514; Rosh Chulin 8:49; Rashi Pesachim ibid; Kaf Hachaim 473:83

[105] Beis Lechem Yehuda in his introduction; Darkei Halacha 105; Hakashrus 10 footnote 315; See Darkei Teshuvah 105:42 that this depends on the size of every item, and its cooking ability and hence no definite time can be given.

[106] Kaf Hachaim 473:83; Minchas Yitzchak 7:31, 8:61; See Piskeiy Teshuvos 473:18 and footnote 100; See the following article on a famous Halachic debate that Rav SZ”A had with the Minchas Yitzchak on this subject: https://ohr.edu/5129#_ednref7

The reason: As momentary Kevisha has ability to penetrate a Kleipa’s worth. [See Michaber Y.D. 105:1; Shach 105:3] Nevertheless, Bedieved we are lenient to permit the Maror so long as it did not remain in the liquid Shiur Kevisha. [See Piskeiy Teshuvos ibid footnote 100]

[107] Admur 473:29; M”A 473:14; Chok Yaakov 473:20; Olas Shabbos 473:4; Chok Yosef 473:18; Elya Raba 473:14 [although is lenient Bedieved]; Achronim; Machazik Bracha 473:3; See Michaber Y.D. 105:1; See Kaf Hachaim 473:79

Soaking the Maror in water on Shabbos: Some Poskim rule it is permitted to soak the horseradish Maror on Shabbos in order to weaken its bitterness. [Elya Raba 473:14; See Admur 321:6] Others, however, question that perhaps it is forbidden to do so. [P”M 473; Kaf Hachaim 473:95 concludes that it should be wrapped in a wet cloth before Shabbos, and that it is Muktzah on Shabbos if it is too bitter to give to children to eat; See Nehar Shalom 473:6; Kaf Hachaim 473:80]

[108] Opinion brought in Admur ibid; Chok Yaakov 473:20 “Minhag Yisrael Torah Hi”; So rule regarding horseradish: Panim Meiros 2:110; Birkeiy Yosef 473:9; Machatzis Hashekel 473:14; Shaareiy Teshuvah 473:11; See Kaf Hachaim 473:79 and 82; So rule regarding all Issurim that we don’t apply Kavush Kimivushal by water: Rashi Pesachim 76a; Rashba 1:514; Minchas Yaakov 3:4 in name of Poskim

[109] The reason: As although food which soaks in water for 24 hours is called Kavush, which is considered like it is cooked regarding all Torah prohibitions, nevertheless, regarding Maror it is not considered as if it were cooked unless it soaked in brine of vinegar or Tzir. The reason for this is because the vinegar or Tzir completely changes and nullifies the bitter taste of the Maror that is soaked within them. However, water does not nullify the bitterness but simply slightly weakens it, and so long as it did not soak in vinegar or Tzir, it still retains some of its bitterness. Furthermore, another reason for leniency in defense of the custom is in light of the fact that some Poskim [Rashi Pesachim 76a; Rashba 1:514; Minchas Yaakov 3:4 in name of Poskim] rule that we never say [even regarding Kashrus laws] the rule of Kavush Kemivushal by foods soaked in water and it only applies when the food is soaked in vinegar and Tzir. Now, although we [do not rule like this opinion and] are stringent to consider foods soaked in water for 24 hours as cooked regarding all Kashrus prohibitions, nevertheless regarding Maror one is not to be stringent, as this is a stringency that which leads to a leniency in those areas that do not have the Chazeres herb easily available for purchase and thus they must eat the Tamcha horseradish for Maror. Now, if we were to be strict and prohibit them from soaking it, people would be unbale to eat a Kezayis of the herb due to its bitterness [and they would come to not fulfill the Mitzvah at all]. Thus, they soak it in water for one to two days in order to slightly weaken its bitterness [and make it edible for the Mitzvah]. [Admur ibid; Chok Yaakov ibid; See Panim Meiros 2:110; Birkeiy Yosef 473:9; Machatzis Hashekel 473:14; Shaareiy Teshuvah 473:11]

[110] Admur ibid; Elya Raba 473:14; Machazik Bracha 473:3; P”M 473 A”A 14; Kaf Hachaim 473:79; 81; 82; See Admur 451:60; Michaber Y.D. 135:12; Taz 135:15; Shach 135:31; Zivcheiy Tzedek 105:5; 69:172

The reason: As according to all opinions food which is soaked in water is only defined as Kavush if it remained in the water for 24 consecutive hours, otherwise it is not considered Kavush at all. [Admur ibid]

[111] Rabbi Blumenkrantz

[112] Admur 454:15

One who carried Maror on Shabbos in an area without an Eiruv: See Admur 454:12 and Halacha 2E regarding Matzah and the same applies regarding Maror

[113] The reason: Just as one does not fulfill his obligation of eating Matzah with Matzah that is not his, so too, one does not fulfill his obligation of eating Maror with Maror that is not his, as the verse [Bamidbar 9:11] states “Al Matzos Umerorim Yochluhu” which connects the two Mitzvos of Matzah and Maror together for all their laws. Now, even in today’s times that the eating of Maror is merely Rabbinical, nonetheless, the institutions of the Sages follow the original bylaws of the Biblical Mitzvah. [Admur ibid; Rashi Pesachim ibid]

[114] Admur Admur 454:9 regarding Matzah and the same applies regarding Maror

The reason: If the Maror is given to him as a present then he fulfills his obligation as it is then considered actually his. [Admur ibid]

[115] Admur ibid in parentheses regarding Matzah and the same applies regarding Maror; See Admur O.C. 14:10 and C.M. Metzia Upikadon 27 and Sheila Vesichirus 5; See also 437:7 regarding Bedikas Chametz; 586:5 regarding Shofar; 637:9 regarding Sukkah; 649:3 regarding the Daled Minim;

The reason: As we only apply the rule that a person is pleased that a Mitzvah be performed with his object when it does not incur him any loss. [See Admur 14:10; 437:7; C.M. Metzia Upikadon 27; Nimukei Yosef Tzitzis 12a in name of Ritva]

[116] Admur ibid regarding Matzah and the same applies regarding Maror; Michaber 454:4; Rambam 6:7; M”B 473:33; Kaf Hachaim 473:71

The reason: As if the victim makes a claim to receive back his Maror that was stolen, he is obligated to return it, and cannot offer money in exchange, if it is against the will of the victim. It is thus found that the Maror is not his. [Admur ibid; Maggid Mishneh 6:7; See Michaber ibid; Hilchos Gezeila 6; 637:4]

Stole Maror and sold/gave it to another: See Admur 454:11 and Halacha 2E regarding Matzah and the same applies regarding Maror

Stole Maror and gave it to another as a present and then had it returned to him as a present: See Admur 454:11 and Halacha 2E regarding Matzah and the same applies regarding Maror

Picking the Maror from a gentiles field: See M”B 473:33; Kaf Hachaim 473:71; Admur 649:8 that if there is worry that the filed is stolen, the gentile should pick it and not the Jew

[117] Admur 454:13 regarding Matzah and the same applies regarding Maror

The reason: As otherwise, if one eats Maror that are not his he does not fulfill his obligation, as stated above, and he thus said a blessing in vain. [See Admur ibid]

[118] Admur 454:14; Taz 454:4; See Michaber E.H. 28:19 regarding Kiddushin ring; 14:6 regarding Tzitzis

[119] The reason: As the friend certainly did not give him the Maror with intent for it to be returned, but rather for the sake of him eating it, and for him to then reimburse him with other Maror. It is thus found that this Maror is completely his regarding all matters. [Admur ibid]

[120] So rule regarding Matzah and the same applies to Maror: Admur 472:2; Levush 472:1; Terumas Hadeshen 137; Tosafus Pesachim 99b in name of Mahariy Krubil; Rosh 10:2; Shulchan Gavoa 472:3; Kaf Hachaim 472:6

[121] The reason: The eating of Matzah [and Maror] is connected [Hekesh] to the eating of the Pesach lamb, as the verse [Bamidbar 9:11] states “Al Matzos Umerorim Yochluhu,” and by the Pesach lamb it states [Shemos 12:8] “Veachlu Es Habasar Balayla Hazeh” from which we learn it must be eaten by actual night. Now, since the eating of the Pesach lamb can only be fulfilled at night so too the eating of Matzah [and Maror].  [Admur 472:2; Levush 472:1; Terumas Hadeshen 137; Tosafus Pesachim 99b in name of Mahariy Krubil; Rosh 10:2; Shulchan Gavoa ibid that the same applies to Maror]

[122] P”M 472 M”Z 1 regarding Matzah and the same would apply here regarding Maror

[123] Kaf Hachaim 472:7 regarding Matzah and the same would apply here regarding Maror

[124] So rule regarding Matzah and the same would apply regarding Maror which is connected to Matzah for all matters: Admur 458:2 “One is required to eat the Matzah prior to midnight, just like the law regarding the Karban Pesach which may only be eaten until midnight,”; Admur 639:20 “And one is to beware to eat in the Sukkah prior to midnight, just as is required regarding eating Matzah”; 477:6 regarding Afikoman; See 472:2 regarding the Hekesh being used to obligate eating Matzah after Tzeis Hakochavim [Vetzaruch Iyun why the end time was not mentioned in this Hekesh, and why we make the Hekesh for the end time only regarding Matzah and not the four cups, also Tzaruch Iyun why in 475:20-23 no mention of Chatzos was made; See here: http:::shulchanharav.com:text.asp?index=128712&arc_id=138425]; Michaber 477:1 and Beis Yosef 477 regarding Afikoman;  Degul Merivava 477; Shaareiy Teshuvah 477:1; M”B 477:6 “One must be very careful”; Biur Halacha 477; Kaf Hachaim 475:64; 477; Piskeiy Teshuvos 477:4

[125] The reason: As just like the Karban Pesach may only be eaten until midnight, so too the Matzah [and Maror] may only be eaten until midnight, as the verse states Al Matzos Umerorim Yochluhu, thus teaching us that the eating of Matzah is connected, and follows similar laws, to the Pesach [Admur 458:2] This follows the opinion of Rebbe Elazar Ben Azaria, brought next.

[126] Reb Elazar Ben Azaria in Pesachim 120b; Zevachim 57b; Tosafus Zevachim ibid; Megillah 21a; Piskeiy Tosafus Pesachim 334; Zevachim 33; Rabbeinu Chananel in Arvei Pesachim; Semag in name of Riy; Mordechai end of Pesachim; Rabbeinu Yerucham 5:4; Conclusion of Or Zarua; Hapardes 9:16-26 “It is forbidden to eat Matzah after midnight”; Kol Bo 90 in name of Riy; See Biur Halacha 477:1 “Viyihei Zahir”

[127] Rebbe Akiva in Pesachim and Zevachim ibid; Rambam Karban Pesach 8:15; Chametz Umatzah 6; Rif [brought in Mishkanos Yaakov 139] Rav Hamaggid; Baal Haitur; Or Zarua in name of Rav Yaakov of Krubil; Kol Bo 90 in name of Rav Shmuel Shakli; See Biur Halacha 477:1 “Viyihei Zahir”

[128] Rosh; Rashba; Ran end of Megillah chapter 2; Rokeiach

[129] Degul Merivava 477; Shaareiy Teshuvah 477:1; P”M 477 M”Z 1; Derech Hachaim; Tov Ayin 38:87; Ikarei Hadat 19:14; Misgeres Hashulchan 119:11; Aruch Hashulchan 477:5; M”B 477:6; Biur Halacha ibid; Kaf Hachaim 473:16; 475:64; Beis Halevi 1:34; Nitei Gavriel 91:1; Piskeiy Teshuvos ibid

Other opinions: Some Poskim rule that the final ruling of the Talmud is like Rebbe Akiva that the Mitzvah of Matzah applies throughout the night, until Alos Hashachar. [Mishkanos Yaakov 139; Or Yisrael 475; Or Sameiach 6:1; Sdei Chemed Mareches Chametz Umatzah 14:11; See Nitei Gavriel ibid footnote 1] According to all, the blessing may no longer be said once Also Hashachar has arrived. [Hisorerus Teshuvah 269; Piskeiy Teshuvos ibid]

[130] Degul Merivava 477; Shaareiy Teshuvah ibid; M”B 477:6; Ashel Avraham Butchach 477; Kaf Hachaim 477:10

[131] Admur 481:1 “There is no difference between the first and second night in any other matter”; Nitei Gavriel 91:5

Other opinions: Some Poskim defend the practice of those who recite a blessing over the Matzah even after midday. [Darkei Chaim Veshalom 605; See Nitei Gavriel ibid footnote 6]

[132] So rule regarding Matzah and the same would apply regarding Maror which is connected to Matzah for all matters: Admur 476:33; Chok Yaakov 475:24; Elya Raba 475:13; Tosafus Sukkah 27a; Kol Bo 50; Birkeiy Yosef 482:2 in name of Tzeror Hachaim and Shiyurei Bracha in name of Hapardes; Shaareiy Teshuvah 482; Kaf Hachaim 475:75; 482:11

[133] Admur 473:29; 31; 475:11; 14; 21 [regarding Koreich]; 22; 486:2; 475:32; Kesav Sofer 86; Kaf Hachaim 473:89

The law if one only has one Kezayis of Maror: See Kesav Sofer 86 and Kaf Hachaim 473:89 that it is to be entirely eaten on the first night by Maror, and not by Koreich.

Other opinions: Some Poskim rule that one who cannot eat a Kezayis of horseradish, and there is no other herb available such as lettuce, then he can be Yotzei with even less than a Kezayis and may even say a blessing of Al Achilas Maror beforehand. [Imrei Noam 3 in name of Rav Naftali of Ropshitz; Maharash Engel 4:3; Haggadah Imrei Kodesh in name of Belzer Rav in tradition of his forefathers; Taamei Haminhagim 519 in name of Rav of Stralisk; Eretz Tzevi 1:85 in name of Shonover Rav, and that so was widespread custom of Galicia; Moadim Uzmanim 7:182; Piskeiy Teshuvos 473:19] The reason for this is because horseradish is very difficult to eat and thus even less than a Kezayis retains the definition of “Achila,” as evident from the fact that some Poskim [Taz 210] require an after blessing on less than a Revius of alcohol, now although we do not rule like this opinion, nevertheless since the main aspect of Maror is tasting the bitterness, therefore one can be Yotzei with less than a Kezayis. [Eretz Tzevi ibid; Teshuvos Vehanhagos ibid] However, if lettuce is available, and he is unable to eat a Kezayis due to illness, then a blessing is not recited. [Eretz Tzevi ibid; Piskeiy Teshuvos 473:19]

[134] The source: As all eating Mitzvos in the Torah contain a minimum measurement of a Kezayis. [Shvus Yaakov 2:18; See Kaf Hachaim 473:87]

Combining the Maror of Maror and Koreich for a Kezayis: From Admur and the Poskim ibid, it is clear that a Kezayis of Maror is required for each Maror and Koreich separately, however some Poskim suggest that if one eats a Kezayis of Maror in total [within Kdei Achilas Peras] between Maror and Koreich then he also fulfills his obligation. [Ashel Avraham Butchach Tinyana 473]

Eating a whole leaf-Berya: It does not help to eat an entire leaf if it is less than a Kezayis, as it is not a true Berya. [M”A 475:5; Pesakim Ukesavim 245; Peri Chadash 475; Chok Yosef 475:5; M”B 475:12; Kaf Hachaim 475:20]

[135] Admur 473:28; Michaber 473:5; Mishneh Pesachim 39a; Ran Pesachim ibid; Kaf Hachaim 473:86

[136] Admur 486:1

[137] See Chapter 3 Halacha 2A!

[138] Shiureiy Torah 3:9-12

Shiur Chazon Ish: According to the Chazon Ish, this is between 45-50cc [depending on whether we measure with the shell of the egg]

[139] Shiureiy Torah 3:9-12

Shiur Chazon Ish: According to the Chazon Ish, one This equals 33cc of Matzah.

[140] See Chapter 3 Halacha 2B!

[141] Shiureiy Torah 3:13

[142] Shiureiy Torah ibid

[143] Siddur Pesach Kehilchaso 2:141 that so ruled Chazon Ish; Piskeiy Teshuvos 473:19

[144] Simple implication of Admur ibid that by Rabbinical Mitzvos one follows the lenient opinion; Piskeiy Teshuvos 486:2 in his understanding of Admur; So rules Shevach Hamoadim in name of Rav Dworkin that this amount may even be taken initially; So rules also Rav Emanuel Shochat in his introduction to the English Rebbes Hagada; So writes the pamphlet “Pesach Chassidi” 

[145] So I have weighed and so rules in the pamphlet “Pesach Chassidi”

[146] 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!

[147] Admur 473:31; Chok Yaakov 473:21; Chok Yosef 473:19; Kaf Hachaim 473:87

Other opinions: Some Poskim rule that if one cannot eat a Kezayis of Maror, he is nevertheless to say the blessing of “Al Mitzvas Maror.”  [Avnei Nezer 383; Mahariy Assad 137 and 160; See Piskeiy Teshuvos 473 footnotes 106-107] Alternatively, one is to read the blessing from the Rambam. [Avnei Nezer ibid] Other Poskim rule that one who cannot eat a Kezayis of horseradish, and there is no other herb available such as lettuce, then he can be Yotzei with even less than a Kezayis and may even say a blessing of Al Achilas Maror beforehand, as explained in other opinions above!

[148] Minchas Chinuch Mitzvah 10; Torah Lishma 125; Mikraeiy Kodesh 2:34; Orchos Rabbeinu 2:71; Piskeiy Teshuvos 475:8

[149] The reason: As the main aspect of the Mitzvah is the benefit of the throat and this has already been fulfilled. [Poskim ibid; See Admur 475:25; Chasam Sofer 127; Kesav Sofer 96 based on Chulin 103b]

[150] Admur 475:14 “Even though that by Matzah, Lechatchila one must eat the entire Kezayis simultaneously, nevertheless by Maror, if it is difficult, to swallow the entire Kezayis simultaneously, then one may rely on the opinion  who rules that one does not need to swallow the entire Kezayis simultaneously, and may eat it a little at a time, so long as it is consumed within the time of Achilas Peras”; 475:21; M”A 475:4; Beir Heiytiv 475:16; Shaar Hatziyon 473:60; See Terumos Hadeshen 139; Taz 475:11

[151] Admur 475:14 regarding Maror and 475:21 regarding Koreich

[152] M”A ibid in name of Maharil Seder Haggadah p. 110

[153] Admur ibid; Peri Chadash 475, brought in Kaf Hachaim 475:69 that the law of Achilas Peras regarding Matzah applies by all Mitzvos of the night, including Maror; See regarding Matzah: Admur 475:8; Michaber 475:6; Pesachim 114b; M”A 475:4 and 15 in name of Maharil Seder Haggadah; Chok Yaakov 475:22; Elya Raba 475:11; Peri Chadash 475; Birkeiy Yosef 475:5; M”B 475:42; Kaf Hachaim 475:68; See Brachos 37b

Other opinions: Some Poskim rule that so long as one does not wait Kdei Achilas Peras between the two sessions of eating, one is Yotzei, even if the eating of the Kezayis takes more than Kdei Achilas Peras. [Chok Yosef, brought and negated in Birkeiy Yosef 475:5]

[154] See Halacha 2H for all the opinions on this matter!

[155] Shearim Hametzuyanim Behalacha 119:13; Piskeiy Teshuvos 473:19; 475:10 in name of “all Poskim”

[156] Admur 475:25; Michaber 475:3; Rava Pesachim 115b

[157] Admur ibid; M”A 475:12; Taz 475:9

[158] The reason: As the Torah was particular of the bitter taste of the Maror food, in commemoration of “Vayimareru Es Chayeihem.” [Admur ibid; Taz 475:9; M”A 475:12; Rashbam Pesachim ibid; Kaf Hachaim 475:51]

[159] See Admur 475:16-18 and 26

[160] Opinion of Hillel Hazakein brought in Admur 475:16-17; Zevachim 79a; Pesachim 115a; Tosafus Pesachim ibid; Rosh 10:27;

[161] If he chewed Matzah and Maror together, then although he does not fulfill his obligation of Matzah, nevertheless, according to Hillel he does fulfill his obligation of Maror, and on the contrary, in the opinion of Hillel, this is its only method of fulfillment. This is why we do the Koreich sandwich.

[162] Admur 475:18; Pesachim 115a

[163] The reason: As the Matzah nullifies the taste of the Maror.

[164] See Admur 475:11-12

[165] The reason: After the Maror is dipped into the Charoses one is to immediately shake it off. As well the Maror should not be left to soak in the Charoses, and rather is to be immediately removed after dipping it in. The reason for this is because otherwise the bitterness of the Maror will fade. [Admur ibid]

[166] So rule regarding Matzah and the same applies regarding all eating: Admur 476:5; M”A 476:2; Bach 471; Beis Yosef 477; Rokeiach 283; Chok Yaakov 476:4; Elya Raba 476:3; Chok Yosef 476:2; P”M 476 A”A 2; M”B 476:6; Kaf Hachaim 476:15-18

[167] P”M ibid

[168] See Admur 475:28-29 regarding Matzah and all food Mitzvos, as stated explicitly in Admur 475:28 “However, those Mitzvos which are performed through eating, such as eating the Pesach sacrifice, the Matzah, and Maror”; See also Chok Yaakov 475:18 and Biur Halacha 475 “Lo Yatzah” from whom it is evident that this ruling of Matzah applies likewise to Maror

Other opinions: Some Poskim rule that since Maror is bitter and not enjoyable, therefore it does not receive the leniency of food related Mitzvos, and hence in Biblical times, one would not be Yotzei unless he intended to eat it for the Mitzvah. Likewise, even today in Rabbinical times, it is subject to the dispute of whether Rabbinical Mitzvos need intent, even if one knew it was Maror and knew it is the night of Pesach. [See Derech Pikudecha Mitzvah 10:5] Furthermore, some Poskim rule there is no special leniency of intent given by food related Mitzvos, and hence one who eats a Mitzvah food without intent, it follows the same law as a non-food related Mitzvah which was done without intent. [Peri Chadash 475, brought in Shulchan Gavoa 475:23, M”B 475:34, Kaf Hachaim 475:57; M”B 475:34 in name of some Poskim and Shaar Hatziyon 475:34 that so rules Tosafus Pesachim 115a, Rosh in opinion of Rif Rosh Hashanah 3, Maggid Mishneh on Rambam; Derech Pikudecha Mitzvah 10 that one is only Yotzei according to some Poskim; Magen Halef 475:3 suspects for this opinion] Accordingly, per the second opinion brought below that even Rabbinical Mitzvos need intent, one does not fulfill his obligation of Maror if it is eaten without intent even if one is aware that the food is Maror and the night is Pesach. [Biur Halacha 475:4 “Lo Yatza”]

Eating with intent to not be Yotzei: One who eats the Maror with explicit intent to not be Yotzei [and not just simply without intent to be Yotzei], is not Yotzei the Mitzvah. [Admur 489:12; Rama 489:3; M”A 489:8; Chok Yaakov 489:14; Ran Rosh Hashanah 3 in name of Rabbeinu Shmuel; Beis Yosef 589; Erech Hashulchan 489:5; See Kaf Hachaim 475:59;] This is unlike the opinion of the Reah who rules one is Yotzei even if he screams that he is intending to not be Yotzei. Practically, we do not suspect for his opinion. [Beis Yosef ibid]

[169] Admur 475:28; Michaber 475:4; Pesachim 114b

The reason: Although in general we rule that all Mitzvos which are performed nonchalantly, without intent to fulfill one’s obligation, one indeed does not fulfill his obligation [see sources brought next], this only applies to Mitzvos which do not contain any bodily benefit at all, such as the reading of Kerias Shema [Admur 60:5; Michaber 60] and blowing Shofar [Admur 589:5; Michaber 589] and shaking Lulav [M”A 651:12; Taz 651:5] and the like. In the above Mitzvos [which do not contain bodily benefit] we say that if one performed them not for the sake of the Mitzvah, then one does not fulfill the Mitzvah at all, as it is considered as his personal actions and its performance is not considered the performance of a Mitzvah at all. However, those Mitzvos which are performed through eating, such as eating the Pesach sacrifice, the Matzah, and Maror, and the like, then since they contain bodily benefit, therefore one fulfills his obligation even if one did not intend to fulfill his obligation with the eating of this food. The reason for this is because the fact remains that his body benefited from the food irrelevant of what his intent was, and since his body benefited from it, it is therefore considered to have been eaten, and it is thus found that he fulfills the Mitzvah of eating. [Admur ibid; M”A 475:14; See Tosafus Pesachim 115a;  Ran Rosh Hashanah 4b; Maggid Mishneh Shofar 2:4] See Halacha 2J regarding Matzah for the full details of this matter!

Other opinions: See above!

[170] So rule regarding Matzah and the same applies regarding Maror: Admur ibid; Michaber ibid; Rosh Hashanah 28a; M”A 475:14

The reason: As his body nevertheless benefited from the food, whether he likes it or not, as explained above. [Admur ibid]

[171] First and Stam opinion in Admur ibid [See also Admur 60:5]; Bach 475; Chok Yaakov 475:18; Chok Yosef 475:11, brought in Biur Halacha 475:4 “Lo Yatza”; See also Admur 60:5; 489:12; M”A 60:3; Derech Pikudecha Mitzvah 10:5

[172] The reason: As in today’s times the Mitzvah of eating Maror is merely Rabbinical, and Rabbinical Mitzvos do not require [any] intention for one to fulfill his obligation [not even the awareness that it is Pesach and he is fulfilling a Mitzvah with its consumption]. [Admur ibid; Poskim ibid]

[173] 2^nd opinion in Admur ibid [See also Admur 60:5]; Peri Chadash 475:4; M”A 489:8; See also Michaber 690:13-14 that Kerias Megilah requires intent of the listener and the reader, thus ruling that even Rabbinical Mitzvos need intent

[174] Implication of Michaber ibid “And he knows that this night is Pesach and that he is obligated to eat Matzah”; Kaf Hachaim 475:61 in name of Achronim “He does not fulfill his obligation because he does not know at all that he is doing a Mitzvah”; Vetzaruch Iyun as to why this wording of Michaber was omitted from Admur.

[175] The reason: As even Rabbinical commands require intent, as all the institutions which were made by the Sages were instituted to follow the Biblical bylaws. [Admur ibid; Poskim ibid]

[176] Admur ibid; Kaf Hachaim 475:58; See Biur Halacha 475:4 “Lo Yatza”; See also Admur 213:4; It does not help in this case to have the Maror in mind in Koreich, as the Matzah nullifies its taste, and one thus must re-eat the Maaror plain. [Piskeiy Teshuvos 475:9]

[177] See Admur 475:30; Chok Yaakov 475:19 [Seemingly this Halacha is going on the eating of Matzah and not Maror, although in truth the ruling should apply likewise to Maror. Vetzaruch Iyun!]

The reason: As although the entire second day of Yom Tov in the Diaspora is Rabbinical, nevertheless one may not differentiate between the first and second day of Yom Tov regarding any matter, lest one come to belittle the day as a result. [Admur ibid]

[178] Derech Pikudecha Mitzvah 10 Chelek Hamachshava

[179] So rule regarding Matzah and the same applies regarding Maror: Admur 475:31; Michaber 475:5; Rambam 6:3; Rosh Hashanah 28a

[180] The reason: As his original eating of the Matzah was done when he was in a state of exemption from all the Mitzvos. [Admur ibid] We do not say in such a case that since he was originally exempt, then his exemption continues even when he returns to a state of normality, as the original obligation of eating Matzah still applies and is not defined as Tashlumin. [Taz 475:10; Chok Yaakov 475:121; Chok Yosef 475:12; Kaf Hachaim 475:65]

[181] See regarding one who is as drunk as Lot that he is exempt from all Mitzvos: Admur 128:51 [regarding Nesias Kapayim and all Mitzvos]; Y.D. 1:47 [regarding Shechita]; Michaber Y.D. 1:8 [regarding Shechita]; E.H. 44:3 [regarding Kiddushin]; 121:1 [regarding a get]; C.M. 235:2 [regarding a sale]; Tur E.H. 121; Rambam Ishus 4:18; Geirushin 2:14; Mechira 29; Eiruvin 65a; If however, he has not reached the state of drunkenness of Lot, then he is obligated in all Mitzvos and fulfills his obligation: See Poskim ibid and Admur 185:5

[182] Peri Chadash 475; Shulchan Gavoa 475:25; Kaf Hachaim 475:63

[183] Pesach Meubin 283; Shulchan Gavoa 475:26; Kaf Hachaim 475:66

[184] Derech Pikudecha Mitzvah 10 Machshava; Moadim Uzmanim 3:18 based on Bach 625 regarding Sukkah; Piskeiy Teshuvah 475:9

[185] 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

[186] Derech Pikudecha Mitzvah 10:5

[187] Derech Pikudecha Mitzvah 10:5