A Compendium on Maror
Maror is eaten twice during the Seder. One Kzayis (olive volume) is eaten by itself for Maror and a second Kzayis is eaten together with Matzah for Korech. The Biblical Mitzvah of eating Maror only applied when they used to bring the Korban Pesach. Nowadays, when we no longer have the Beis Hamikdash and no longer bring a Korban Pesach, the obligation to eat Maror is only Rabbinic[1].
Five Species of Maror
The Mishna[2] lists 5 species that can be used to fulfil the Mitzvah of Maror; Chazeres, Tamcha, Charchavina, Ulshin and Maror. The Kzayis volume can be made up of a combination of all of these types. An alternate version[3] of the Mishna lists the species in a different order; Chazeres, Ulshin, Tamcha, Charchavina and Maror. The sequence in the Mishna has halachic significance, which will be discussed below.
Even though Maror means bitter, our sages explain that the Torah is referring to specific species which are called Maror[4]. The Gemara identifies these species using names that were used in their times. The Rishonim and Acharonim identify the species by the names that were used in their times and locations. We also find arguments between the Rishonim and differences in how they identify each of the species.
For the purpose of this article, we will only discuss the 2 species which are commonly used for Maror – Chazeres and Tamcha. The vast majority of Poskim and the accepted position in both Halacha and practise, identify Chazeres as lettuce and Tamcha as Chrein (horseradish). When using lettuce, it is customary to use romaine lettuce.
Chazeres - the Preferred Specie for Maror
The Gemara records that Ravina saw Rav Acha son of Rava searching for Merirsa (the specie identified as Maror) to use as Maror, presumably because it is the most bitter. Ravina said that even though it is more bitter, the optimal way to perform the Mitzvah is to use Chazeres, which is listed first in the Mishna.
Rava brings additional proofs why Chazeres is the preferable vegetable. The Gemara identifies Chazeres as Chasa. The word Chasa can mean pity, alluding to how Hashem took pity upon us when He took us out of Mitzrayim.
Further, Rabbi Yonason taught that the conduct of the Egyptians resembled Maror. Just as Maror is initially soft but, in the end, it becomes hard[5], so too the Egyptians were kind in the beginning but in the end, they were harsh. This refers to the Midrash that describes how initially the Egyptians paid the Jewish people for their labour, but eventually enslaved them without pay[6]. This explanation refers specifically to Chazeres.
After hearing these proofs, Rav Acha retracted his practise and would use Chazeres.
Whilst the Rambam does not write the ruling of Ravina that it is preferable to use Chazeres, the Tur rules like Ravina that the preferred Mitzvah is to use Chazeres. This is also the accepted Halacha in Shulchan Aruch[7]. One should give precedence to Chazeres even if it is more expensive than the other types[8]. The Alter Rebbe[9] explains that the hiddur of spending additional money to obtain Chazeres is equivalent to spending money on obtaining a more beautiful Esrog.
Chazeres that is not Bitter
The Alter Rebbe[10] rules that Chazeres is still the preferred Maror specie, even when it is ‘sweet’. Even though Chazeres is not bitter, if it were left in the ground the stalks would become hard and bitter. It is for this reason that Chazeres is called Maror. The main thing is not to actually taste bitterness, but to use a specie that is called Maror. This is also the opinion of many other noted Acharonim[11].
There are those who argue with this and maintain that one must be able to taste the bitterness of the Maror[12]. In their view, one should not use lettuce that is not bitter. They rule that one may not use ‘sweet’ lettuces that are commonly sold in the market and that one must wait until the lettuce has become bitter.
Common practise follows the Poskim who permit sweet lettuce to be used. This is also implied in the Beis Yosef[13]. Rabbi Yakov Emden in his Siddur Yavetz, writes that it is preferable to use lettuce - not like those ignoramuses (בורים) who try to use bitter vegetables. Mishna Halachos[14] in his Teshuvah on the topic concludes; “let the humble ones eat and rejoice and embitter their mouths with sweet lettuce – Chasa, that Hashem should have pity on us always and forever”.
In the absence of Chazeres, the order of preference follows the order in which the species are listed in the Mishna[15], following the order in the second version of the Mishna quoted above.
Using Chrein - Horseradish
Chacham Tzvi[16] identifies Chazeres as lettuce leaf that is called ‘Salad’, which meets all of the criteria described in the Gemara. The custom in Ashkenaz and Poland of using Chrein developed because Chazeres was not available there, or because they were not proficient in the names of the species to be able to identify them. He writes that the Ashkenazi custom of using Chrein could be problematic. To fulfil the Mitzvah, one needs to eat a Kzayis volume of Maror. Since Chrein is so sharp, people would not be able to eat the required amount. He also writes that using Chrein presents an issue of Sakana - danger.
The Ba’er Heitev[17] records that the Minhag in Ashkenaz was to use Tamcha (Chrein). Teshuva Meahava[18] writes that the custom in Prague was to use Chrein, since the preferred species including ‘Salata’ (lettuce) was not available. The Aruch Hashulchan similarly writes that in their locale, only the ministers had lettuce at that time of year.
Rabbi Akiva Eiger is of the opinion that one should specifically use Chrein. Even in a case of illness, he was loath to follow the Chacham Tzvi who identified Chazeres as lettuce.
There are many halachic issues discussed concerning the use of Chrein for Maror, including whether and when it should be grated, if one may eat it in its full strength and whether it can be soaked to weaken its bitterness.
Checking the Lettuce
Chasam Sofer writes that in his Shabbos Hagadol Drosha he would warn the community that even though Chazeres is the preferred Maror, unless one has proficient, G-d fearing people to check and clean the lettuce from bugs, it is preferable to use Chrein. Even though Tamcha is only listed as the third preference in the Mishna and Chazeres is listed first, it is far worse to transgress the many prohibitions of consuming bugs, especially since Maror nowadays is only Rabbinic.
Other Achronim give similar warnings. Kaf Hachaim[19] writes that because of a concern of infestation, one should only use the stalks of the lettuce and not the leaves, unless they are G-d fearing and trustworthy enough to check properly and patiently.
Ben Ish Chai[20] writes about a Chacham who entered a courtyard on Erev Pesach and saw a woman washing two large baskets of lettuce for the seder. She was washing the lettuce quickly without adequate checking. The Chacham said to her that she would have more transgressions at her Seder as a result of people consuming bugs than she has hairs in her head. He told her that she should rather use the stalks only, where bugs are not usually found.
Washing and checking lettuce should not be given to a non-Jewish kitchen aid or cleaner to do. Nor should it be done by children. Checking of lettuce is a serious matter and one needs to know what to look for and how to identify bugs which can be small and green, making it difficult to see on the lettuce leaf.
It is worthwhile to note that the Gemara[21] teaches that for each ‘water’ bug consumed, one violates 4 Torah prohibitions. For each ‘land’ bug, one violates 5 Torah prohibitions. For each flying bug that a person eats, they violate 6 Biblical prohibitions.
Because levels of infestation differ from place to place, one should follow the guidelines of washing and checking from their local Kashrus organisation.
Kosher Bugs in the Maror?
The Maror must be dipped in Charoses before it is eaten. The Gemara[22] explains that this is to negate the harmful effects of Kappa that is found in the Maror. Rashi and Rashbam explain that the Kappa refers to a poisonous sap that is present in Maror. Rabbeinu Chananel however identifies the Kappa as a type of worm. The Tosefta[23] refers to the Kappa as a bug that is found in vegetables.
The multiple Torah prohibitions on consuming bugs discussed above, do not apply to bugs that grow within a vegetable. The Tosefta teaches that it is permissible to eat the Kappa in the vegetables. However, if the bugs emerge and are separated from the place that they had grown, they become forbidden.
According to this view, the Gemara teaches us that even though the bugs that grow within the Maror are not forbidden, they are potentially poisonous and therefore must be neutralised by dipping the Maror in Charoses.
The Alter Rebbe[24] follows the explanation of Rabbeinu Chananel. However, he suggests that the Kappa discussed in the Gemara is no longer found in our Maror. With this he justifies why we do not completely submerge the Maror in Charoses.
In the absence of Kappa, the function of Charoses is only as a reminder of the mud that was used to make bricks. For this reminder it suffices to dip only part of the Maror. In his Haggadah[25], the Rebbe adds that nowadays it is preferable not to submerge the Maror entirely in Charoses so as not to negate the bitter taste of the Maror.
The Maror should be dipped before the Bracha is recited over the Maror. The Charoses should be shaken off so that none of it remains on the Maror when it is eaten[26].
Deeper Meanings
The Kol Bo connects the word Chazeres to its literal meaning – to return. Using Chazeres for Maror alludes to how Hashem returned the Jewish people back to His service though the bitterness that they endured in Egypt. Sefer Hamanhig[27] similarly writes that at the time of the Exodus, Hashem returned us to Him (Chazeres) and had pity (Chasa) upon us to redeem us.
The Pasuk in Mishlei[28] saysט֤וֹב אֲרֻחַ֣ת יָ֭רָק וְאַהֲבָה־שָׁ֑ם מִשּׁ֥וֹר אָ֝ב֗וּס וְשִׂנְאָה־בֽוֹ – “Better a meal of vegetables where there is love than a fattened ox where there is hate”. The Midrash[29] teaches that this Pasuk refers to the meal of Matzah and Maror (vegetables) that the Jewish people ate in Mitzrayim. The word ארחת spelled in full with a Vov (ארוחת) has the same Gematria as חזרת (Chazeres)[30].
Tamcha תמכא is an acronym for תמיד מספרים כבוד א-ל, ‘they constantly speak the praises of Hashem’[31]. This teaches us that even in times of bitterness, the Jewish people still praise Hashem.
Chabad Custom
In the instructions on setting up the Seder plate, the Alter Rebbe writes that the Chazeres used for Korech is placed below the Maror. Many Haggadahs refer to the Maror used for Korech as Chazeres, to differentiate between it and the Maror that is eaten earlier on its own.
The Rebbe’s Haggada – Likutei Taamim UMinhagim – writes that based on the different names used in the Haggadah, some would use different species for Maror and for Korech, even in places where lettuce was available. The Rebbe discusses the possible rationale for doing this, but concludes that the preference is to use lettuce for both Maror and for Korech. Indeed, in his Shulchan Aruch[32] when describing the Kaarah, the Alter Rebbe refers to both as Maror – “Maror and the Maror for Korech”. The different names used in the Haggadah have Kabbalistic significance.
The Rebbe concludes that Chabad custom is to use a combination of both Chazeres (identified as lettuce) and Tamcha (identified as Chrein) for both Maror and Korech.
Based on the discussion above, Chazeres (lettuce) is more Mehudar and remains the preferable vegetable for Maror at the Seder and one does not require any Chrein at all. Adding Chrein is a matter of custom (perhaps to have something with a bitter taste even though it is not halachically required).
The Kabbalah of Maror
Based on the Kabbalah of the Ariza”l[33], the Seder plate is set up with the Zeroa (bone), Beitza (egg), Maror, Charoses, Karas and Chazeres, ordered in the shape of two Segol vowels[34]. This reflects the Divine Sefiros that are arrayed in three columns; the right side, the left side and the centre.
The right side (the Zeroa and Charoses) is associated with the attribute of Chessed (kindness). The left side (the egg and Karpas) is connected to the attribute of Gevurah (severity). The Maror and Chazeres are place on the middle line, reflecting the attribute of Rachamim (mercy or compassion).
Seemingly, it would be more appropriate for the Maror to be placed on the left side since bitterness is an expression of Gevurah. So why is it in the central column of Rachamim?
The Alter Rebbe explains that the bitterness of Maror refers to the bitterness that a person feels when self-reflecting on their distance from Hashem. This bitterness arouses a sense of Rachmanus on one’s soul and the situation that it finds itself in. When we have Rachmanus on our spiritual situation, Hashem responds with Rachamim Rabim (abundant mercy) from above to help us. Since the bitterness leads to Rachamim, the Maror is placed on the middle column.
As discussed at the start of this article, in the absence of the Korban Pesach, the Biblical Mitzvah of Maror no longer applies. The Rabbis instituted a Rabbinic Mitzvah to eat Maror at the Seder as a Zecher L’Mikdash – a remembrance of how the Mitzvah was observed when the Beis Hamikdash stood. The reason for these types of enactments, was so that we do not forget about the Beis Hamikdash and more importantly that we do not forget the Mitzvos, so that we will be able to observe them when the Beis Hamikdash is speedily rebuilt.
May we merit the coming of Moshiach before Pesach so that we may once again fulfil the Mitzvah Maror Mideoraisa.
We conclude with the words of the Mishna Halachos[35] in his Teshuvah on the topic; “let the humble ones eat and rejoice and embitter their mouths with sweet lettuce – Chasa, that Hashem should have pity on us always and forever”.
[1] Pesachim 120a, Rambam Hichos Chametz Umatzah 7:12
[2] Pesachim 39a
[3] This is the order quoted in Rif and is found in the Yerushalmi. It is the standard text found in the Mishnayos (as opposed to the Mishna as recorded in the Talmud).
[4] Shulchan Aruch Harav 473:27 quoting Chok Yakov
[5] Rashi understands the Gemara literally, referring to the stalks becoming harder. The Alter Rebbe explains that when the stalks harden, the lettuce becomes more and more bitter, just as the Egyptians started off sweet in their treatment of the Jews only to become bitter in the end
[6] Rashi
[7] 473:5
[8] Beis Yosef 473
[9] 473:30
[10] 473:30
[11] Levush 473:5, Chok Yakov 473:17, Chayei Adam 130:3, Rabbi Yakov Emden (Siddur) and Aruch Hashulchan 473:16 and Chacham Tzvi quoted below.
[12] Ridbaz on Yerushalmi Brachos chapter 6 and Chazon Ish 124. See also Chazon Ish. For a discussion and refutation on the position of the Chazon Ish Orach Chaim 124, see Mishna Halachos volume 6 siman 92 and volume 7 siman 68. Mishna Halachos proposes that this is actually a Machlokes Rishonim.
[13] ibid
[14] 7:68
[15] Tur and Beis Yosef 473 based on Hagahos Maimonios Hilchos Chametz Umatzah 7:20
[16] Teshuva 119
[17] 473:11
[18] 2:262
[19] 473:90
[20] Parshas Tzav
[21] Makkos16b
[22] 115b
[23] Terumos 7:12
[24] 475:11
[25] Haggada – Likutei Taamim UMinhagim
[26] Haggadah, Levush 475:1
[27] Siman 78
[28] 15:17
[29] Midrash Rabbah Balak 20:18
[30] Rokeach 283
[31] Chasam Sofer
[32] 473:26
[33] Pri Eitz Chaim Shaar Chag Hamatzos chapter 6
[34] Shulchan Aruch Harav 473:26
[35] 7:68
Five Species of Maror
The Mishna[2] lists 5 species that can be used to fulfil the Mitzvah of Maror; Chazeres, Tamcha, Charchavina, Ulshin and Maror. The Kzayis volume can be made up of a combination of all of these types. An alternate version[3] of the Mishna lists the species in a different order; Chazeres, Ulshin, Tamcha, Charchavina and Maror. The sequence in the Mishna has halachic significance, which will be discussed below.
Even though Maror means bitter, our sages explain that the Torah is referring to specific species which are called Maror[4]. The Gemara identifies these species using names that were used in their times. The Rishonim and Acharonim identify the species by the names that were used in their times and locations. We also find arguments between the Rishonim and differences in how they identify each of the species.
For the purpose of this article, we will only discuss the 2 species which are commonly used for Maror – Chazeres and Tamcha. The vast majority of Poskim and the accepted position in both Halacha and practise, identify Chazeres as lettuce and Tamcha as Chrein (horseradish). When using lettuce, it is customary to use romaine lettuce.
Chazeres - the Preferred Specie for Maror
The Gemara records that Ravina saw Rav Acha son of Rava searching for Merirsa (the specie identified as Maror) to use as Maror, presumably because it is the most bitter. Ravina said that even though it is more bitter, the optimal way to perform the Mitzvah is to use Chazeres, which is listed first in the Mishna.
Rava brings additional proofs why Chazeres is the preferable vegetable. The Gemara identifies Chazeres as Chasa. The word Chasa can mean pity, alluding to how Hashem took pity upon us when He took us out of Mitzrayim.
Further, Rabbi Yonason taught that the conduct of the Egyptians resembled Maror. Just as Maror is initially soft but, in the end, it becomes hard[5], so too the Egyptians were kind in the beginning but in the end, they were harsh. This refers to the Midrash that describes how initially the Egyptians paid the Jewish people for their labour, but eventually enslaved them without pay[6]. This explanation refers specifically to Chazeres.
After hearing these proofs, Rav Acha retracted his practise and would use Chazeres.
Whilst the Rambam does not write the ruling of Ravina that it is preferable to use Chazeres, the Tur rules like Ravina that the preferred Mitzvah is to use Chazeres. This is also the accepted Halacha in Shulchan Aruch[7]. One should give precedence to Chazeres even if it is more expensive than the other types[8]. The Alter Rebbe[9] explains that the hiddur of spending additional money to obtain Chazeres is equivalent to spending money on obtaining a more beautiful Esrog.
Chazeres that is not Bitter
The Alter Rebbe[10] rules that Chazeres is still the preferred Maror specie, even when it is ‘sweet’. Even though Chazeres is not bitter, if it were left in the ground the stalks would become hard and bitter. It is for this reason that Chazeres is called Maror. The main thing is not to actually taste bitterness, but to use a specie that is called Maror. This is also the opinion of many other noted Acharonim[11].
There are those who argue with this and maintain that one must be able to taste the bitterness of the Maror[12]. In their view, one should not use lettuce that is not bitter. They rule that one may not use ‘sweet’ lettuces that are commonly sold in the market and that one must wait until the lettuce has become bitter.
Common practise follows the Poskim who permit sweet lettuce to be used. This is also implied in the Beis Yosef[13]. Rabbi Yakov Emden in his Siddur Yavetz, writes that it is preferable to use lettuce - not like those ignoramuses (בורים) who try to use bitter vegetables. Mishna Halachos[14] in his Teshuvah on the topic concludes; “let the humble ones eat and rejoice and embitter their mouths with sweet lettuce – Chasa, that Hashem should have pity on us always and forever”.
In the absence of Chazeres, the order of preference follows the order in which the species are listed in the Mishna[15], following the order in the second version of the Mishna quoted above.
Using Chrein - Horseradish
Chacham Tzvi[16] identifies Chazeres as lettuce leaf that is called ‘Salad’, which meets all of the criteria described in the Gemara. The custom in Ashkenaz and Poland of using Chrein developed because Chazeres was not available there, or because they were not proficient in the names of the species to be able to identify them. He writes that the Ashkenazi custom of using Chrein could be problematic. To fulfil the Mitzvah, one needs to eat a Kzayis volume of Maror. Since Chrein is so sharp, people would not be able to eat the required amount. He also writes that using Chrein presents an issue of Sakana - danger.
The Ba’er Heitev[17] records that the Minhag in Ashkenaz was to use Tamcha (Chrein). Teshuva Meahava[18] writes that the custom in Prague was to use Chrein, since the preferred species including ‘Salata’ (lettuce) was not available. The Aruch Hashulchan similarly writes that in their locale, only the ministers had lettuce at that time of year.
Rabbi Akiva Eiger is of the opinion that one should specifically use Chrein. Even in a case of illness, he was loath to follow the Chacham Tzvi who identified Chazeres as lettuce.
There are many halachic issues discussed concerning the use of Chrein for Maror, including whether and when it should be grated, if one may eat it in its full strength and whether it can be soaked to weaken its bitterness.
Checking the Lettuce
Chasam Sofer writes that in his Shabbos Hagadol Drosha he would warn the community that even though Chazeres is the preferred Maror, unless one has proficient, G-d fearing people to check and clean the lettuce from bugs, it is preferable to use Chrein. Even though Tamcha is only listed as the third preference in the Mishna and Chazeres is listed first, it is far worse to transgress the many prohibitions of consuming bugs, especially since Maror nowadays is only Rabbinic.
Other Achronim give similar warnings. Kaf Hachaim[19] writes that because of a concern of infestation, one should only use the stalks of the lettuce and not the leaves, unless they are G-d fearing and trustworthy enough to check properly and patiently.
Ben Ish Chai[20] writes about a Chacham who entered a courtyard on Erev Pesach and saw a woman washing two large baskets of lettuce for the seder. She was washing the lettuce quickly without adequate checking. The Chacham said to her that she would have more transgressions at her Seder as a result of people consuming bugs than she has hairs in her head. He told her that she should rather use the stalks only, where bugs are not usually found.
Washing and checking lettuce should not be given to a non-Jewish kitchen aid or cleaner to do. Nor should it be done by children. Checking of lettuce is a serious matter and one needs to know what to look for and how to identify bugs which can be small and green, making it difficult to see on the lettuce leaf.
It is worthwhile to note that the Gemara[21] teaches that for each ‘water’ bug consumed, one violates 4 Torah prohibitions. For each ‘land’ bug, one violates 5 Torah prohibitions. For each flying bug that a person eats, they violate 6 Biblical prohibitions.
Because levels of infestation differ from place to place, one should follow the guidelines of washing and checking from their local Kashrus organisation.
Kosher Bugs in the Maror?
The Maror must be dipped in Charoses before it is eaten. The Gemara[22] explains that this is to negate the harmful effects of Kappa that is found in the Maror. Rashi and Rashbam explain that the Kappa refers to a poisonous sap that is present in Maror. Rabbeinu Chananel however identifies the Kappa as a type of worm. The Tosefta[23] refers to the Kappa as a bug that is found in vegetables.
The multiple Torah prohibitions on consuming bugs discussed above, do not apply to bugs that grow within a vegetable. The Tosefta teaches that it is permissible to eat the Kappa in the vegetables. However, if the bugs emerge and are separated from the place that they had grown, they become forbidden.
According to this view, the Gemara teaches us that even though the bugs that grow within the Maror are not forbidden, they are potentially poisonous and therefore must be neutralised by dipping the Maror in Charoses.
The Alter Rebbe[24] follows the explanation of Rabbeinu Chananel. However, he suggests that the Kappa discussed in the Gemara is no longer found in our Maror. With this he justifies why we do not completely submerge the Maror in Charoses.
In the absence of Kappa, the function of Charoses is only as a reminder of the mud that was used to make bricks. For this reminder it suffices to dip only part of the Maror. In his Haggadah[25], the Rebbe adds that nowadays it is preferable not to submerge the Maror entirely in Charoses so as not to negate the bitter taste of the Maror.
The Maror should be dipped before the Bracha is recited over the Maror. The Charoses should be shaken off so that none of it remains on the Maror when it is eaten[26].
Deeper Meanings
The Kol Bo connects the word Chazeres to its literal meaning – to return. Using Chazeres for Maror alludes to how Hashem returned the Jewish people back to His service though the bitterness that they endured in Egypt. Sefer Hamanhig[27] similarly writes that at the time of the Exodus, Hashem returned us to Him (Chazeres) and had pity (Chasa) upon us to redeem us.
The Pasuk in Mishlei[28] saysט֤וֹב אֲרֻחַ֣ת יָ֭רָק וְאַהֲבָה־שָׁ֑ם מִשּׁ֥וֹר אָ֝ב֗וּס וְשִׂנְאָה־בֽוֹ – “Better a meal of vegetables where there is love than a fattened ox where there is hate”. The Midrash[29] teaches that this Pasuk refers to the meal of Matzah and Maror (vegetables) that the Jewish people ate in Mitzrayim. The word ארחת spelled in full with a Vov (ארוחת) has the same Gematria as חזרת (Chazeres)[30].
Tamcha תמכא is an acronym for תמיד מספרים כבוד א-ל, ‘they constantly speak the praises of Hashem’[31]. This teaches us that even in times of bitterness, the Jewish people still praise Hashem.
Chabad Custom
In the instructions on setting up the Seder plate, the Alter Rebbe writes that the Chazeres used for Korech is placed below the Maror. Many Haggadahs refer to the Maror used for Korech as Chazeres, to differentiate between it and the Maror that is eaten earlier on its own.
The Rebbe’s Haggada – Likutei Taamim UMinhagim – writes that based on the different names used in the Haggadah, some would use different species for Maror and for Korech, even in places where lettuce was available. The Rebbe discusses the possible rationale for doing this, but concludes that the preference is to use lettuce for both Maror and for Korech. Indeed, in his Shulchan Aruch[32] when describing the Kaarah, the Alter Rebbe refers to both as Maror – “Maror and the Maror for Korech”. The different names used in the Haggadah have Kabbalistic significance.
The Rebbe concludes that Chabad custom is to use a combination of both Chazeres (identified as lettuce) and Tamcha (identified as Chrein) for both Maror and Korech.
Based on the discussion above, Chazeres (lettuce) is more Mehudar and remains the preferable vegetable for Maror at the Seder and one does not require any Chrein at all. Adding Chrein is a matter of custom (perhaps to have something with a bitter taste even though it is not halachically required).
The Kabbalah of Maror
Based on the Kabbalah of the Ariza”l[33], the Seder plate is set up with the Zeroa (bone), Beitza (egg), Maror, Charoses, Karas and Chazeres, ordered in the shape of two Segol vowels[34]. This reflects the Divine Sefiros that are arrayed in three columns; the right side, the left side and the centre.
The right side (the Zeroa and Charoses) is associated with the attribute of Chessed (kindness). The left side (the egg and Karpas) is connected to the attribute of Gevurah (severity). The Maror and Chazeres are place on the middle line, reflecting the attribute of Rachamim (mercy or compassion).
Seemingly, it would be more appropriate for the Maror to be placed on the left side since bitterness is an expression of Gevurah. So why is it in the central column of Rachamim?
The Alter Rebbe explains that the bitterness of Maror refers to the bitterness that a person feels when self-reflecting on their distance from Hashem. This bitterness arouses a sense of Rachmanus on one’s soul and the situation that it finds itself in. When we have Rachmanus on our spiritual situation, Hashem responds with Rachamim Rabim (abundant mercy) from above to help us. Since the bitterness leads to Rachamim, the Maror is placed on the middle column.
As discussed at the start of this article, in the absence of the Korban Pesach, the Biblical Mitzvah of Maror no longer applies. The Rabbis instituted a Rabbinic Mitzvah to eat Maror at the Seder as a Zecher L’Mikdash – a remembrance of how the Mitzvah was observed when the Beis Hamikdash stood. The reason for these types of enactments, was so that we do not forget about the Beis Hamikdash and more importantly that we do not forget the Mitzvos, so that we will be able to observe them when the Beis Hamikdash is speedily rebuilt.
May we merit the coming of Moshiach before Pesach so that we may once again fulfil the Mitzvah Maror Mideoraisa.
We conclude with the words of the Mishna Halachos[35] in his Teshuvah on the topic; “let the humble ones eat and rejoice and embitter their mouths with sweet lettuce – Chasa, that Hashem should have pity on us always and forever”.
[1] Pesachim 120a, Rambam Hichos Chametz Umatzah 7:12
[2] Pesachim 39a
[3] This is the order quoted in Rif and is found in the Yerushalmi. It is the standard text found in the Mishnayos (as opposed to the Mishna as recorded in the Talmud).
[4] Shulchan Aruch Harav 473:27 quoting Chok Yakov
[5] Rashi understands the Gemara literally, referring to the stalks becoming harder. The Alter Rebbe explains that when the stalks harden, the lettuce becomes more and more bitter, just as the Egyptians started off sweet in their treatment of the Jews only to become bitter in the end
[6] Rashi
[7] 473:5
[8] Beis Yosef 473
[9] 473:30
[10] 473:30
[11] Levush 473:5, Chok Yakov 473:17, Chayei Adam 130:3, Rabbi Yakov Emden (Siddur) and Aruch Hashulchan 473:16 and Chacham Tzvi quoted below.
[12] Ridbaz on Yerushalmi Brachos chapter 6 and Chazon Ish 124. See also Chazon Ish. For a discussion and refutation on the position of the Chazon Ish Orach Chaim 124, see Mishna Halachos volume 6 siman 92 and volume 7 siman 68. Mishna Halachos proposes that this is actually a Machlokes Rishonim.
[13] ibid
[14] 7:68
[15] Tur and Beis Yosef 473 based on Hagahos Maimonios Hilchos Chametz Umatzah 7:20
[16] Teshuva 119
[17] 473:11
[18] 2:262
[19] 473:90
[20] Parshas Tzav
[21] Makkos16b
[22] 115b
[23] Terumos 7:12
[24] 475:11
[25] Haggada – Likutei Taamim UMinhagim
[26] Haggadah, Levush 475:1
[27] Siman 78
[28] 15:17
[29] Midrash Rabbah Balak 20:18
[30] Rokeach 283
[31] Chasam Sofer
[32] 473:26
[33] Pri Eitz Chaim Shaar Chag Hamatzos chapter 6
[34] Shulchan Aruch Harav 473:26
[35] 7:68