web analytics
December 25, 2014 / 3 Tevet, 5775
 
At a Glance
InDepth
Sponsored Post
8000 meals Celebrate Eight Days of Chanukah – With 8,000 Free Meals Daily to Israel’s Poor

Join Meir Panim’s campaign to “light up” Chanukah for families in need.



Home » InDepth » Op-Eds »

Halakhot of the Seder: Korekh

Pesach Seder Plate

Pesach Seder Plate
Photo Credit: Nati Shohat/Flash 90

The Shulchan Arukh (475:1) added:

…Afterwards he takes the third matza and breaks it and wraps it with the maror… and he says: A remembrance of the Temple practice according to Hillel and eats it while leaning.

The Bei’ur Halakha (s.v. ve’omair) expressed surprised regarding this: after all, the Shulchan Arukh himself writes that one is not to interrupt himself between the blessing of the matza and korekh, so how can one say, “A remembrance…”? He rejects the solution that this statement is part of the meal and is therefore not considered to be an interruption (evidently because there is no instruction being given here which practically serves the needs of the meal, but is rather providing background for the consumption). The Bei’ur Halakha gives two answers:

a) It is possible that the sequence which the Shulchan Arukh wrote here was not precise, and he meant that one must eat the korekh and then make this declaration. However this answer is difficult given the language of the Shulchan Arukh: “He says ‘A remembrance of the Temple practice according to Hillel,’ and then eats it.”

b) One can emend the language in the Shulchan Arukh and delete the words “he says.” According to this, what Shulchan Arukh means is that one eats the korekh as appears in the Gemara and the poskim, but without making any statement. In the end, the Bei’ur Halakha leaves the question unanswered.

One might be able to understand the Shulchan Arukh based on the view of the Bach which we saw above, that the entire eating of korekh is only as a remembrance of the Temple practice, even according to Hillel. According to this view, when one recites the blessings on matza and maror, there is no reason to have korekh in mind, but at the outset one tries not to interrupt between them, so that the “remembrance” will be fulfilled in a true way. As this is only an enhancement but not required by law, one can say “A remembrance of the Temple practice according to Hillel,” and explain the significance of the combination, even though this is an interruption.[6]

One can explain this matter slightly differently. On the night of the seder we attempt to emulate the way the seder was celebrated in Temple times, as if the Temple still stood. As we saw, according to the Bach and most Acharonim, in our times, Hillel, too, would agree that there is no obligation to eat matza together with maror, so why do we eat korekh?

The answer is that we try to have the entire seder as a “remembrance of the Temple,” and we therefore make a point of eating the korekh, as if the Temple still stood. It follows that our declaration is not merely symbolic. The declaration is part of the obligation of korekh. That declaration imparts all the significance to the korekh in our time! It announces: we are now eating korekh, because we want to act as if the Temple still stands! (It is obvious that even without this declaration we have fulfilled the obligation of korekh, but the declaration is an integral part of the fulfillment of the obligation, and is not merely a symbolic and external statement.) This also emerges from the words of the Bach (475, s.v. u-ma she-katav ve-khatav od), who wrote that one should not speak until after the korekh even though it is only a remembrance, for we are acting “as if the Temple still stood”:

If so, as a matter of course, we act in regard to the blessing as if the Temple still stood, and one is not to divert his attention until he performs the korekh as Hillel ruled, so that the blessing of matza and maror will apply to the korekh. Bei’ur Halakha wrote that reciting “A remembrance of the Temple practice according to Hillel” is not mentioned by any rabbinic decisor except for Shulchan Arukh, but in reality it is mentioned by a number of poskim: Hilkhot Pesach de-Rabbi Shmuel mi-Palaiza (one of the Tosafists, p. 138), the Darkei Moshe (475:3) in the name of the Maharil, and others. And indeed the custom today is to say, “A remembrance of the Temple practice according to Hillel,” before eating the korekh (Kitzur Shulchan Arukh, 119:7; Shulchan Arukh ha-Rav , 475:18), and others).[7]

About the Author:


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

6 Responses to “Halakhot of the Seder: Korekh”

  1. when MOSHIACH comes we’ll rebuild the Temple

  2. the practice of the seder did not exist during the days of the Temple. wtf, does this page ever check with history, is it even written by a real Jew? in the days of the Temple the sacrifice was done the night bbefore and then you would get some of it to eat. there was no seder or home ritual with bitter herbs etc.

  3. Stephen Boak says:

    Wish I was Celebrating this in Israel.

  4. WISHING YOU AND ALLTHE PEOPLE A WONDERFUL PESSACH AND PEACE CHAG SAMEACH .SONIA ZAGARODNE FROM BRAZIL

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Firebombed car near Maale Shomron
Breaking News: 11-Year-Old Girl Fighting For Her Life Following Arab Terror Attack
Latest Indepth Stories
Bill Cosby

It shakes our sense of justice when allegations against a famed role model are covered up or ignored

MK Moshe-Feiglin

Feiglin: Only true liberty will allow us to genuinely connect to our Jewish identity.

Knesset Logo

The silver lining with early elections is the chance to change the current dysfunctional government.

Cohen-122614

The Holocaust Educational Trust Ireland informed the host he could not say “Israel or Jewish state”

It’s fascinating how sources attain the status “traditional,” or its equivalent level of kashrus.

The West needs to ensure Russia understands that aggression comes at a significant cost.

What benefit is a learning experience that leaves kids confused,disillusioned&harms self confidence?

Girlfriend and double cop-killer Ismaaiyl Brinsley apparently was influenced by Islamic extremism.

We see pictures of mosques, monuments for terrorists, illegal schools, and hundreds of apartments being built on Jewish land without repercussions. We are losing Jewish property, so it is up to us to protect it.

Thus, despite the increasingly serious problems for the mayor arising out of the current anti-police protests, Mr. de Blasio apparently will be cut no slack by those who seem to be aiming for a significant role in running the city from the streets and who will do whatever they can to prevent their momentum from ebbing.

Also left unsaid was the fact that the menorah and its oil were in the Beit HaMikdash, which of course was located on Har HaBayit – the Temple Mount that present-day Muslims claim as their own.

Despite strong pressure to throw the book at the accused, Mr. Thompson allowed him to plead guilty to assault.

A revolution is taking place between good and evil; light and darkness. Make the light activism!

Obama’s comments calling Israeli settlements “unhelpful”are harsher than prior US administrations’

More Articles from Yeshivat Har Etzion
Yeshivat Har Etzion in Alon Shvut, Israel.

According to the Maharal, Sedomites’ inability to perform chesed catalyzed their fall into a pit of immorality.

The Kotel in Jerusalem, Israel on Dec. 14, 2013.

There are two elements to the name “Jerusalem,” which must be unified for the City to exist.

Rav Soloveitchik asserted that Shavuot is sanctified not only by the court’s counting, but even by the individual’s counting.

The question of Jewish identity, for example, has been greatly affected by the legacy of the Holocaust.

If itis a mitzva to eat matza all Pesach, then why is there no berakha attached to it?

At our seder we emulate the way it was celebrated in Temple times, as if the Temple still stood.

The sacred flames of passion between the Jewish people and the Almighty expressed in Shir Ha-Shirim.

Printed from: http://www.jewishpress.com/indepth/opinions/halakhot-of-the-seder-korekh/2014/04/13/

Scan this QR code to visit this page online: